[155] On the basis of such passages as Phaedo, § 31. See, however, the postcript on p. 80. [156] See Scriptores Physiognomici Graeci et Latini (ed. Richard Foerster, Leipzig 1903, 2 vols.) containing the treatises of Pseudo-Aristotle, Polemon, Adamantius and others. See Chapter I of Polemon (ed. Foerster I 108) and Chapter II (170-198); Chapter II, 2 of Adamantius (349 sq.) for a long enumeration of the resemblances between man and animals and the conclusions to be drawn therefrom. [157] 'Physiognomika' included in Foerster's edition I 5-91. See Foerster's Prolegomena to his edition XIX, 2. [158] I quote from the Latin ed. of 1593 (Hanovia). [159] He also has a series of chapters on the voice, which are much more reasonable in character because of the omission of any comparisons with animals; and passes on to the hands, the breast, the belly and the thighs and feet, and the general shape of the body. [160] _Physiognomische Fragmente_ (Leipzig 1775-1778). [161] _Von der Physiognomik_ (Leipzig 1772), 2. Stück p. 45. [162] Fritz Neubert, _Die volkstümlichen Anschauungen über Physiognomik in Frankreich bis zum Ausgang des Mittelalters_ (Munich Dissertation 1910) 118. [163] See Jastrow _Religion_, II 704 sq. [164] I quote Rossbach's edition in the Teubner Series. [165] In the Babylonian-Assyrian birth-omens, such cases, expressed by the phrase 'middle portion open', are very frequent, e. g., Cun. Text XXVII Pl. 44 (K 3166); 47, 14-15; 44 etc. [166] See above p. 39 and below p. 57. [167] Above p. 40. [168] In the same paragraph he records the birth of a serpent by a woman as in Julius Obsequens § 57. [169] Book I, 6. [170] E. g., =cave tibi, Roma= (I, 6, 5) at the time of the Second Punic War. [171] I, 6, 5. Further examples of all kinds of omens are found in Chap. 8 of the first book of the Memorabilia. [172] Life of Julius Caesar § 61. [173] De Divinatione I 41-42. [174] Arnobius, Adversum Nationes VII 26 calls Etruria the =genetrix et mater superstitionis=. [175] See above p. 4. [176] De Divinatione I 53. [177] Cun. Texts XXIII Pl. 14, 4. [178] De Divinatione I 53. Cicero does not specifically state that the interpretation is due to Etruscan haruspices, but Thulin, _Etruskische Disziplin_ III 116, properly concludes that Cicero who is discussing Etruscan augury in the paragraph has Etruscan augurs in mind. [179] See above p. 14 note 2. Among the Romans these two classes were known as =ostenta publica= and =ostenta privata= (Thulin, _Etruskische Disziplin_ III 86 and 116, 1). [180] The phrase =bartu= or =bartu ina mâti= 'revolt' or 'revolt in the country' occurs hundreds of times in the divination texts. [181] See p. 29 and 31. [182] See p. 31.