John Baptiste Porta, an Italian, published, about three hundred years ago, a treatise on Physiognomy, from which the extracts in the following pages are translated. Although Lavater has ridiculed the system of Porta, he is, nevertheless, indebted to him for many of his best ideas on the subject.

In this treatise Porta says, that Ptolemy Maternusa, Vitruvius, and others, describe all known nations as follows: viz. “The Scythians are cruel, the Italians noble, the Gauls merry and inconsiderate, the Greeks fickle, Africans deceitful, Syrians covetous, Asiatics lecherous, Sicilians cunning, Spaniards haughty, proud, and vain of their courage, Egyptians wise, Babylonians prudent.”

It was the opinion of Plato, that the variety of manners and constitution observable in the inhabitants of different countries is to be attributed solely to the difference of climate.

Aristotle thus writes to Alexander, respecting the character of man.

Nature has formed him more perfect than all other animals, and still he possesses all the different characters of the latter. He is as bold as the lion, timid as the hare; he can be compared to the cock for his pride and liberality, to the dog for his avarice; he is harsh and austere as the crow, gentle as the turtle-dove, domestic as the pigeon, fickle as the roebuck, passionate as the leopard, lazy as the bear, affectionate as the elephant, stupid as the ass, vain as the peacock, industrious as the bee, ungovernable as the bull, cross as the mule, mute as a fish; his malice renders him equal to the lioness, his cunning to the fox, his meekness to the lamb, his love of roving to the kid. The reason with which he is endowed renders him worthy of being compared to angels; he is given to lust as the swine, is wicked as the owl, useful as the horse, and hurtful as the rat. In short, there is no vegetable, mineral, or other substance in the world, but what possesses some quality that can be referred to man. Adamantius says that we may judge of the manners and tempers of all animals by their looks. For instance, it is natural for the lion to be strong and easily provoked, which can be perceived by his form and looks. The leopard is pretty and delicate, but is, nevertheless, subject to anger, to lying in ambush, to treachery, and is at once timid and bold, which exactly corresponds with his external appearance; and so it is with all other animals. The bear is cruel, deceitful, unsocial and savage; the wild boar has a fearless fury, to which he gives himself up; the ox is severe and simple; the horse is proud and desirous of glory; the fox is cunning, and lies in wait; the monkey is jocose and dissembling; the sheep is plain and dull; the goat is lazy; the hog is filthy and gluttonous. The same thing holds good with respect to birds and reptiles. If, then, it happens that a man possesses a member or feature which resembles that of an animal or bird, it is by that resemblance he must be judged. For if his eyes are of a tawny colour, and a little concave, you must remember that they are similar to that of the lion; if very much concave, they denote bad manners, and agree with those of the monkey; if level, they resemble those of the bull; if they seem to start from his head, and are very prominent, stupid, and disagreeable to the sight, they have some likeness to those of the ass.

Man, that master-piece, formed by the Creator in his own image, and impressed with the brilliancy of his character—in short, that earthly divinity, was endowed with a strong and loud voice, a large body, and a slow gait. With respect to his manners and disposition, he has a generous and fearless heart, is equitable, candid, desirous of glory, and eager of success in all his undertakings.

Fig. 1.
Fig. 1.
Fig. 2.
Fig. 2.

Fig. I.

According to Aristotle’s opinion on Physiognomy, he whose nose is curved from the root of the forehead, and strongly marked like the beak of an eagle, must be a brave man. It was also observed by Polemon and Adamantius, that such a nose denotes courage; and Albert, upon the authority of Loxus, conveys the same idea. Noses thus formed are commonly distinguished by the term Aquiline, or Roman, and seem to bear the character of something royal or majestic; for the eagle, whose bill is so formed, is the king of birds: from this it may be inferred that an aquiline nose denotes a dignified mind, capable of magnificent conceptions. Cyrus, according to Xenophon and Plutarch, possessed such a nose, and the Persians held them in such high estimation, that they granted royal honours to none but those possessed of aquiline noses, and to that custom they still adhere. They loved Cyrus above all other princes, and admired his magnanimity and courage. I have noticed on a medal, in the collection of my brother Porta, the antiquarian, that Artaxerxes, the descendant of Cyrus, and a king of Persia, had a very crooked and prominent nose. This prince proved the greatness of his mind on many occasions, insomuch that for a trifling present, or some inconsiderable service which he had received from some peasants, he not only gave a great quantity of gold and silver, but cities, and even whole provinces, as a compensation. Demetrius, son of a Syrian king, was surnamed Grypus, by the Greeks, on account of his nose, as is mentioned by Justin. Dares, the Phrygian, says, that Neoptolemus, son of Achilles, had a nose of the same shape. According to Suetoneus, that of Sergius Galba, (who is represented as a very liberal and magnificent prince) was curved in the same manner. Plato relates, in his Eutyphron, that Miletus Pittheus had a Roman nose with an elevation on the centre, and it was he that displayed such wonderful generosity respecting an accusation to which he was summoned to appear. George Scanderbeg, whose physiognomy indicated a matchless hero, and who stood unrivalled in courage and liberality, had a gentle and agreeable eminence on his aquiline nose. Junius says, that the great Sforza’s was elevated on its centre, and he was invincible in courage. It is believed that Mahomet, the second emperor of the Turks, who was a great warrior, had a nose so curved that it seemed to touch his upper lip. John Assimbe, surnamed Ussumcassam, had an aquiline nose, large eyes, and a gay countenance; he was very liberal and merciful, possessed an heroic generosity in war, and a great desire of glory. It is certain, that Ishmael Sophy, king of Persia, had a nose of the above description, with eyes remarkably quick and brilliant, and his manners exhibited the greatest liberality, courage and ambition. His greatest delight was to be amid the dangers and chances of war, where his invincible courage and noble heroism were always conspicuous and successful. Selim, the son of Bajazet, who for liberality could vie with Alexander the Great, had an arched nose. Lastly, the face of Soliman, the son of Selim, who was a great warrior, and beloved by all his subjects for his munificence, had a Roman nose.

We have here represented the head of the eagle, whose curved bill can be compared to the nose of Sergius Galba, being both of the same shape.

Fig. II.

This head, which was copied from a marble statue in the collection of my uncle Adrian Spatafore, represents Vitellius, one of the CÆsars, whose enormous head can be compared to that of the owl.

Polemon and Adamantius say, that those whose heads are large, beyond proportion, are stupid, and naturally stubborn. Albert says, that the head which is so large as to lean on the shoulder for support, is destitute of sense and wit; and it was Aristotle’s opinion, that when a man’s head is unreasonably large, and out of proportion with the rest of his body, he is of a dull and sluggish disposition. For my part, I compare them to the ass, as being lazy, timid, and impertinent. They may also be compared to owls, whose heads are very large, and who come from their holes or resting-places feet foremost; on which account Ovid thus describes the transformation of Ascalaphus, who was changed into that stupid bird by Proserpine.

No bird has a larger head than the owl, which is a bird of night. If he shows himself in the day, all other birds attack him without mercy. Falcons that have large heads are not esteemed. Aristotle mentions a fish which has a very large head, and is for that reason called cephale in greek, and capito in Latin, which signify big-headed. He has a very ridiculous custom of hiding his head when frightened, and then he thinks himself in safety. He is considered as the most silly and cowardly of all the finny race. From this we may infer, that those whose heads are uncommonly large, are cowardly, rude, and ungovernable; defective in imagination, and capable of understanding little or nothing. We often hear the old proverb repeated—“Great head and little wit.” The emperor Vitellius had an uncommon large head, as can be seen from the pictures which have been made of him, and the deformity no doubt proceeded from his rude and clownish disposition.

Fig. 3.
Fig. 3.
Fig. 4.
Fig. 4.

Fig. III.

This figure represents the striking similitude between man and the ass.

A round and convex forehead, says Aristotle, is a sign of stupidity. Polemon and Adamantius say, that the high and round forehead denotes stupidity and impudence, the true characteristics of a clown. Albert and Conciliator were also of opinion that such a forehead denotes dullness.

Long ears are a sign that their possessor is extremely foppish, both in language and action; but indicate, also, a good memory. According to Aristotle, such ears denote a disposition like that of the ass. Polemon and Adamantius say, they denote a dull disposition. Albert, having borrowed his idea from Loxus, assures us that long ears denote stupidity and impudence. Rhases says they are a sign of foolishness and longevity, which was also the opinion of Pliny.

According to the opinion of Rhases and Conciliator, he whose face is long is slow and lazy. Albert says, that such a one is cowardly and sensual, slow in his motions, lazy, and sometimes stubborn.

The under lip, when it advances more than the upper, is a sign that the possessor thinks about a great many vain things, and cherishes vulgar or unpolished ideas: such was the opinion of Polemon and Adamantius. Albert says it does not express a malicious spirit, but impudence and simplicity. I maintain that it is a mark of imprudence. Albert further adds, (from Loxus,) that when it happens in a small mouth, it denotes a thirst for praise and honour.

We have united all these signs in the same head, (Figure 3,) which will be found to correspond exactly with that of the ass, to which it may be compared.

Aristotle does not approve of those eyes that are very prominent, and seem almost to start from the head; and he writes to Alexander, that he whose eyes are similar to those of the ass is destitute of sense. Galen was of a similar opinion. Polemon and Adamantius do not think that such eyes betray a laudable disposition, and Rhases says, that they denote one shameless, dull, and loquacious. Pliny asserts that they are the signs by which a dunce may be known.

Fig. IV.
Resemblance between Man and the Monkey.

Aristotle disapproved of very small eyes. Galen says that very small eyes, such as monkeys have, are a sure mark of pusillanimity, which may be readily discovered in the manners of the possessor. Polemon and Adamantius represent the miser with such eyes. Turtles have small eyes, and are extremely sly and cunning.

He who has a flat nose, says Aristotle to Alexander, is impetuous; but the ancient translation from that author is incorrect: it should have been rendered lascivious: otherwise, he has contradicted himself; for in his treatise on Physiognomy he compares the man with a flat nose to the stag, which has one similar, and this animal is so lustful, that in the time of rutting he becomes crazy. A nose both short and flat, says Polemon, denotes a thievish disposition.

Small ears, according to Aristotle, are common to such men as are naturally dull, and addicted to thieving, as is the monkey. Polemon and Adamantius are of opinion, that they are peculiar to the cunning and malignant man; and according to Albert, they generally belong to the thief.

Adamantius asserts that a small face designates the sly and flattering man; to which Rhases and Conciliator add timorous and covetous.

Fig. 5.
Fig. 5.
Fig. 4.
Fig. 6.

Fig. V.

This eye, and round nose with a great eminence like the bill of a cock, are incontestible proofs that the owner, like that spirited little animal, is vigilant, brave, and voluptuous.

Fig. VI.

Polemon says that a man whose mouth is very wide is of an uncouth, rude, and impious disposition. According to Adamantius, such a mouth denotes ignorance and greediness. Albert is of opinion that a mouth unreasonably extended, points out the cruel, impious, warlike, and gluttonous man. Polemon and Adamantius represent the Wicked Fool with a mouth split almost from ear to ear. Sea monsters, and all voracious animals, have such mouths. I can assure you, says Porta, that my farmer has a mouth not much smaller, and he is stupid as an ass, and greedy as a dog.

Those who have large round eyeballs are generally subject to bad habits. But Adamantius justly observes, that foolish persons have large eyeballs, and so have all giddy animals, such as the bull, sheep, &c.

HANDSOME FACES.

The beauty of the face denotes good manners, and those amiable mental qualities from which true politeness proceeds. If it does not entirely satisfy the eye, it has the power, at least, of attracting attention. Beauty is followed by virtue, and repels vice. It is said that Achilles had a handsome visage, and that he was liberal and noble-minded; in war, generous, quick, and merciful. Patroclus was distinguished for his stature, and was strong and prudent. Priam, king of Troy, who was endowed with uncommon beauty of face, was highly virtuous. Troilus, who was remarkably handsome, was very generous, and an admirer of virtue. Hecuba was uncommonly beautiful, just, pious, and possessed of a masculine spirit. Andromache, who was possessed of bright eyes, fair complexion, and an elegant figure, was modest, wise, gentle, and chaste. Polyxena was fair, beautiful, and well proportioned, and surpassed all the other princesses in beauty. According to Dares, the Phrygian, she was elegant and liberal, and thought little of life. Diogenes says that Pythagoras was so extremely beautiful, that his disciples looked upon him as an Apollo, who came from the northward. He was the first real philosopher in Italy, where he not only professed the greatest sciences, but even invented several. Cyrus was extremely well proportioned, and was a lover of the fine arts and of honour. In the pursuit of glory, he willingly submitted to all manner of fatigue, and encountered the greatest dangers. Xenophon speaks of the virtue and warlike achievements of this truly great man. Plutarch relates that Darius was the handsomest and finest looking man of his time, insomuch that Alexander could easily distinguish him in battle. Evagoras’s face expressed honesty; he was so noble minded, brave, temperate, wise, and just, that some thought him to be a genius under the human form. Democles, on account of his personal beauty, surnamed the beautiful, was courageous and very prodigal. To escape the violence of Demetrius, who surprised him naked, and going to bathe, he leaped into a reservoir of boiling water. History mentions a young man, named Galetes, who was much beloved by Ptolemy, on account of his uncommon beauty, and the noble sentiments of his mind. The latter used to exclaim, “O thou dear and amiable youth! thou hast never caused any harm, but the sight of thee has afforded pleasure to many.” Scipio Africanus was graced with a matchless beauty, and surpassed all other men in the faculties of his mind, in eloquence, benignity, magnificence, and continence. He was well acquainted with the sciences and liberal arts; he was a valiant captain, and, by his heroic deeds, excelled not only the greatest princes of his time, but those of former ages. During battle he always displayed an invincible courage, and his clemency in victory was never equalled. Augustus preserved his beauty through life, and was admired for his eloquence, and the exercise of the fine and military arts. He was the most fortunate of all the CÆsars. Macrobius testifies, in his writings, that as Publius Syrus was extremely handsome, so the faculties of his mind were uncommonly brilliant, which enabled him to give that sharpness to his jests for which he was so celebrated. Lucretia, so celebrated among the Romans, owed her celebrity to her beauty and chastity. Galeatius surpassed all his cotemporaries in virtue and magnificence, as well as in beauty. He established a college, and a library, in which he placed the best professors and the choicest books. Saladin, emperor of the Turks, was handsome and generous. John Pic Mirandula, possessed great beauty of face, symmetry of shape, and elegance of figure. His imagination was brilliant, his behaviour frank, and his eloquence irresistible; for which virtues he was justly called the Phoenix of his age.

UGLY FACE.

Homer represents Thersites as having a very long head, a deformed face, and low stature, to which his manners appears to have corresponded. Leteus Metellus was so small, and his face so deformed, that he appeared ridiculous to all. Cicero reproached Piso for the deformity of his face, and the shameful profligacy of his manners. Sallust remarks, that the pale and deformed visage of Cataline was more like that of a corpse than of a living man; he was profane, cruel, and capable of the blackest crimes. Xenocrates had a disagreeable and hideous aspect, for which reason he often sacrificed to the graces, that they might give him some beauty; his mind was stupid and dull, and he used to say that “he wanted spurs to be roused to action.”