Another work which claims Aristotelian authorship only in its title is the _Chiromancy of Aristotle,_ printed at Ulm in 1490, which quotes freely from Albertus Magnus and Avicenna. There are also brief tracts on chiromancy ascribed to Aristotle in manuscripts of the thirteenth or fourteenth century.[835] Förster has identified Polemon as the author of the Greek treatise on physiognomy ascribed to Aristotle.[836] The art of physiognomy of course professed to read character from the face or other parts of the body, and chiromancy which we have just mentioned is really a branch of it. In Latin translation the treatise was accepted as Aristotle’s by such medieval schoolmen as Albertus Magnus and Duns Scotus. There are many manuscripts of it in the British Museum, including one which perhaps dates back to the twelfth century.[837] Its popularity continued long after the invention of printing, as is shown by separate editions of it brought out at Paris in 1535 and at Wittenberg in 1538, and by commentaries upon it[838] published at Paris in 1611, at Bologna in 1621, and at Toulouse in 1636. Besides such separate manuscripts and editions of it, it was also regularly embodied in the numerous copies of the pseudo-Aristotelian work to which we next turn. [Sidenote: _The Secret of Secrets._] Most widely influential upon the medieval mind of all the spurious works attributed to Aristotle was _The Secret of Secrets_. Förster enumerated two hundred and seven Latin manuscripts of it and his list is probably far from complete.[839] Gaster calls it “The most popular book of the middle ages.”[840] This is not surprising since it purports to sum up in concise form what the greatest of ancient philosophers deemed it essential for the greatest of ancient rulers to know, and since under the alluring pretense of revealing great secrets in parable and riddle it really masses together a number of the best-tested and most often repeated maxims of personal hygiene and practical philosophy, and some of the superstitions to which men have shown themselves most inclined. Every European library of consequence contains a number of copies of it. It was translated into almost every European language and was often versified, as in Lydgate’s and Burgh’s _Secrees of old Philisoffres_.[841] Albertus Magnus cited it as Aristotle’s;[842] Roger Bacon wrote a rather jejune commentary upon it.[843] It was printed a number of times before 1500.[844] [Sidenote: Its textual history.]