§1.1Ὄτιδιάνοιαι ἕπονται τοῖς σώμασι, καὶ οὐκ εἰσὶν αὐταὶ καθ’ ἑαυτὰς ἀπαθεῖς οὖσαι τῶν τοῦ σώματος κινήσεων.
That mental characteristics follow bodily characteristics, and are not in themselves unaffected by the movements of the body.
Τοῦτο δὲ δῆλον πάνυ γίνεται ἔν τε ταῖς μέθαις καὶ ἐν ταῖς ἀρρωστίαις· πολὺ γὰρ ἐξαλλάττουσαι φαίνονται αἱ διάνοιαι ὑπὸ τῶν τοῦ σώματος παθημάτων.
And this becomes altogether obvious both in drunkenness and in illnesses; for the mental characteristics appear to be changed greatly by the affections of the body.
§1.2Καὶ 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.
And conversely, it becomes clear that the body sympathizes with the affections of the soul in cases of love, fears, griefs, and pleasures.
Ἔτι δὲ ἐν τοῖς φύσει γινομένοις μᾶλλον ἄν τις συνίδοι ὅτι οὕτως ἔχει πρὸς ἄλληλα σῶμά τε καὶ ψυχὴ συμφυῶς ὥστε τῶν πλείστων ἀλλήλοις αἴτια γίνεσθαι παθημάτων.
Furthermore, in natural developments, one might rather perceive that body and soul are so naturally joined to one another that they become the causes of most of each other's affections.
§1.3Οὐδὲν 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.
For no animal has ever existed of such a kind as to have the form of one animal and the mind of another, but always the body and soul of the same animal, so that it is necessary that such a mind follows such a body.
Ἔτι δὲ καὶ τῶν ἄλλων ζῴων οἱ περὶ ἕκαστον ἐπιστήμονες ἐκ τῆς ἰδέας δύνανται θεωρεῖν, ἐππικοί τε ἵππους καὶ κυνηγέται κύνας.
Furthermore, regarding other animals as well, those who are experts in each kind are able to observe them from their appearance—horsemen with horses and hunters with dogs.
§1.4Εἰ δὲ ταῦτα ἀληθῆ εἴη (ἀεὶ δὲ ταῦτα ἀληθῆ ἐστίν), εἴη ἄν φυσιογνωμονεῖν.
If these things should be true (and these things are always true), physiognomy would be possible.
Οἱ μὲν οὖν προγεγενημένοι φυσιογνώμονες κατὰ τρεῖς τρόπους ἐπεχείρησαν φυσιογνωμονεῖν, ἕκαστος καθ’ ἕνα.
Now, those who have previously practiced physiognomy attempted to do so in three ways, each according to one method.
Οἱ μὲν γὰρ ἐκ τῶν γενῶν τῶν ζῴων φυσιογνωμονοῦσι, τιθέμενοι καθ’ ἕκαστον γένος εἶδός τι ζῴου καὶ διάνοιαν.
For some practice physiognomy from the genera of animals, positing for each genus a certain form and mind of animal.
§1.5Οἱ δ' ἐπὶ τούτοις σῶμά τι, εἶτα τὸν ὅμοιον τῷ σώματι σῶμα ἔχοντα καὶ τὴν ψυχὴν ὁμοίαν ὑπελάμβανον.
Others based on this assumed a certain body, and then supposed that the one who has a body similar to that body also has a similar soul.
Ἅλλοι δέ τινες τοῦτο μὲν ἐποίουν, οὐκ ἐξ ἀπάντων δὲ τῶν ζῴων ἐδοκίμαζον, ἀλλ’ ἐξ αὐτοῦ τοῦ τῶν ἀνθρώπωνγένους, διελόμενοι κατὰ τὰ ἔθνη, ὅσα διέφερε τὰς ὄψεις καὶ τὰ ἤθη, οἶον Αἰγύπτιοι καὶ Θρᾷκες καὶ Σκύθαι, ὁμοίως τὴν ἐκλογὴν τῶν σημείων ἐποιοῦντο.
Still others did this, yet they did not draw judgments from all animals, but from the genus of humans itself; dividing them by nations as many as differed in appearance and character, such as Egyptians, Thracians, and Scythians, they likewise made their selection of signs.
§1.6Οἱ δέ τινες ἐκ τῶν ἠθῶν τῶν ἐπιφαινομένων, οἵᾳ διαθέσει ἕπεται ἕκαστον ἦθος, τῷ ὁργιζομένῳ, τῷ φοβουμένῳ, τῷ ἀφροδισιάζοντι, καὶ τῶν ἄλλων δὴ παθημάτων ἑκάστῳ.
Others did so from the character traits that appear on the surface, according to what kind of state each character follows—such as the angry, the fearful, the lustful, and indeed each of the other affections.
Ἔστι δὲ κατὰ πάντας τούτους τοὺς τρόπους φυσιογνωμονεῖν, καὶ ἔτι κατ’ ἄλλους, καὶ τὴν ἐκλογὴν τῶν σημείων ἀνομοίως ποιεῖσθαι.
It is possible to practice physiognomy according to all these methods, and still others besides, and to make the selection of signs in different ways.
§1.7Οἱ μὲν οὖν κατὰ τὰ ἤθη μόνον φυσιογνωρμονοῦντες ἁμαρτάνουσιν, πρῶτον μὲν ὅτι ἔνιοι οὐχ οἱ αὐτοὶ ὄντες τὰ ἐπὶ τῶν προσώπωνἤθη τὰ αὐτὰ ἔχουσιν, οἷον ὅ τε ἀνδρεῖος καὶ ὁ ἀναιδὴς τὰ αὐτὰ ἔχουσι, τὰς διανοίας πολὺ κεχωρισμένοι, δεύτερον δὲ ὅτι 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.
Therefore, those who practice physiognomy solely according to character traits make a mistake; first, because some who are not the same people have the same traits on their faces—for example, the brave man and the shameless man have the same traits, though they are far apart in their minds; second, because at certain times they do not have the same traits but those of others; for it sometimes happens that even those who are hard to please pass the day pleasantly and assume the character of the cheerful man, and conversely, a cheerful man is grieved, so that the character on the face changes.