and token of the Croſſe, that was ſomtime token of payne and of torment, and now hath place in the forehead of Emperours. Then a forhead well diſpoſed ſheweth all things that be ſayd afore: but and it be paſſing out of kinde & out of meane, it ſignifieth and figureth other things as the Philoſopher ſaith. Ariſtotle ſaith, liber. 1. If the forhead bée too much, it betokeneth ſlowneſſe, or ſelfe-will, that draweth to follye: and when it is meanely lyttle, it betokeneth goodneſſe of vertue. But when it is too high, and as it were round without, it ſigniefieth exceſſe of cholar and of feruour, & ſharpneſſe: and ofte ſuch be diſpoſed to the paſſions of Cholera, as to frenſie & madneſſe. In compariſon to other members of the face, the forehead hath lyttle of fleſh and of fatneſſe. And Haly and Ariſtotle ſaith, that the cauſe thereof is: for that much fleſh and ſuperfluitie of fatneſſe letteth wit and vnderſtanding. And therefore too much fleſh in the forehead with a manner ſhining and ſtretching of the ſkinne, is a token of corruption, as it fareth in leprous men. Alſo too much leanneſſe of the forehead, & riuelyng of the ſkinne, is a token of default of the braine within, and finall waſting of the ſubtill humour, as it fareth in olde men, that be beyond helpe conſumed, ſpent, or waſted by age, either ſickneſſe, and euill of long time.
¶Of the Temples. Cap. 11.
THe Temples are called the members of the head, that lye in the left and in the right ſide of the head, & haue that name, becauſe of continual mouing. For they be changed as it were ſundry times, as Iſidore ſaith lib. 11. cap. 2. And Conſtantine ſaith, that they be bones ſet on either ſide of the eyen, the which bée ſomewhat ſoft and ſinewy, and that is néedfull to make perfect the mouing of the eyen. For the ſpirite of féelyng is brought to the lymmes of the ſenſes, by the temples and by ſinews. And alſo, as the ſcience & crafte of Anathomia meaneth, the ſpirite Vitalis is ſent from the heart to the brayne by the temples, and by ſome organes of veynes. And ſo for gendring of ſinewes of féeling, and for the organe and veynes of pulſe, in the place of the temples, the temples be paſſible, and eaſier to be hurt and grieued: and therfore a beaſt ſtriken in the place of the temples, dyeth lyghtly forthwith. For as Ariſtotle ſaith lib. 19. the ſmiling that falleth vpon the boanes of the temples is deadly. For if they be woūded, the beaſt is in perill. And that chanceth by reaſon that the humour that is in the Temples paſſeth haſtely out for thinneſſe of the bones. And the temples ware gray ſoone, for ſcarcitie of humour, and for drineſſe that hath maſterie therin, and becauſe they be able to be tourned to the kinde of colde. Alſo the temples haue dennes and holes within, therfore they receiue the humour that commeth from ye braine, & bringeth the eyen a ſléepe. And if the ſaid dennes and holes be preſſed and wrong, then by trapping of the humour that is contained within the Temples, the teares fall out of the eyen.
¶Of the Eares. Chap. 12.
THe Eare is the Inſtrument of hearing, and hath this name Auris, of Haurio, to take and catch, and for becauſe he taketh and catcheth ye voyce & ſound, or becauſe Greekes cal a voyce, Audenſiden: and ſo the eares be called as it were Audes, hearers: for the voyce ſmiting and comming to the windings of the eares, maketh ſound and noyſe: by which the eares take perfection of hearing.
The ouer moſt part of the Eare, is called Pinnula in Latine: Did men call it Pinnum, ſharpe. Haec Iſidorus. The ſubſtaunce of the very eare is griftly for two cauſes that are néedfull to defende the ſame, that nothing hurtfull fall into the hearing, as the eye lyddes defende them: and alſo to helpe the hearing. For when the voyce of the ayer ſmiting, commeth to the griſtle bone, there it is greatly holpe; and then it entreth into the holes that be the proper inſtruments of hearing.
