On Chiromancy

[...that it] have a long and broad line of life or heart, and that it be necessarily and properly distant from the line of the liver; and that the line of the liver itself be of due quantity and good color. And when one "o" or two "o o" are found in the line of the head or life, it signifies the loss of one or both eyes—that is, if there is one "o," then one [eye is lost]; if there are two, then he shall lose both. The same is to be observed in the mensalis [line of the heart] and the line of the head. And since the said signs "o o" are rarely found, and yet ought to be found in all hands—for every member ought to have its peculiar sign in the hand itself, as we have said—this must be held as best: that the virtues of the body are governed by the intelligences and the virtues of the heavens, and also by their influences proceeding from the First Cause, that is, by the power of the aforementioned intelligences moving them. There are, indeed, four virtues necessary to the essence of man: that is, the vital virtue of the heart; the natural [virtue] of the liver; the animal [virtue] of the brain; and the virtue of the whole body, the governor, which remains from the first three parts—namely, the heart, the liver, and the brain. These are the principal virtues of the body. The virtues of certain other members, such as the eyes, are destined rather for decoration than for necessity. Universal nature, therefore, is affected with great solicitude by the heaven to produce those primary virtues, and their signs also—that is, the principal lines—are produced by their power and force. But regarding the other virtues that contribute little to the necessity of life, nature itself is not as solicitous. And therefore, it does not always produce their signs in the hand, but only when it wishes to indicate some conspicuous good or evil in that member, besides the three principal ones named. Wherefore, one...