Physiognomy: Science of Intuition

Physiognomy medicine and ~~e they call the science of abstracts ('ilm al-tajrîd) "whereby the soul knows itself" Jkhwän al-Safa. 2008,. 4: does not appear in this list , but in th e 1 ong vers10n · _ 287). . . Divination . ( the same epistle, kihàna (divination) is included as one of the "magical" · _ sciences concerne d Of with "telling what will happen before its occurrence" (lkhwän al-Safa' 2008, 4: 312-13). This division of the occult sciences is common; however, physiognomy {firäsa) and its subset chiromancy or palnustry, ~nd separate~y pedomancy,. occupy an ambiguous place in these classifications (Figure I.14.1). _The I~hwan d_o briefly discuss physiognomy as they include it among pracuces, such as augunes (za;r), auspices (alja'0 and divination (kihäna), that indicate those things which are not · . apparent or have _ not yet occurred · For the Ikhwàn , phys10gnomy 1s· " t h e method of extracnng _morals. (akhlaq) by examining features (khalq)" (Ikhwàn al-Safä' 2008 zyxwvutsrqponmlkjihgfedcbaZ 4: 298). In this sense, It IS a kmd of"induaive divination", using Toufic Fahd's (1923-2009) term_ (Fahd · t ory di1sc1p · 1·mes t I1at _ 2012).. These practices are distinguished from any other diIVma Liana Saif zyxwvutsrqponmlkjihgfedcbaZYXWVUTSRQPONMLKJIHGFEDCBA predict via material or. natural means such as astrology, which prod u ce s pre di ctions · t h roug hzyxwvutsrqponmlkjihgfed the study_ of the locations of the stars and planetary configurations (Ikhwän al-Safa' 2008, 4: 190). This is made 111 the · .- clear elsewhere . _ Epistles (Rasä'i"•;, where we e ncounter p hysiognomy as · one of the skills and sciences associated with the planet Mercury tt · d h d' " · . ,, , a a1ne t roug h t h e mm s _estimative faculty (al-quwwa al-wahmiyya). In addition to physiognomy, these skills mclude imagmanon, thought, analysis, conceptualization, distinction inspiration feeling and 'Ilm al-.firäsa, physiognomy, which will be discussed in this chapter, was the science of rea:t:on (Ikhwän_al~Safä' 2008, 4: 222). The inclusion of physiogno~y among :hese mental ding physical features and appearances to discern character traits. Nowadays, it is generally _.,_ mplies that it is withou t material, physical or astral mediation. Instead it is a science understood to focus on the face; however, historically, it involved the entire body, stature, •C1Unt on mtuition. ' posture, movements, lines on hands, feet and the forehead, color and skin irregularities such as moles. In this chapter, I first look at the Greek and Indian backgrounds of the practice o physiognomy. In the following section, I argue that physiognomy is a science that systema · and legitimizes the application of intuition (bads) making it an ally to medicine, especi since they share the focus on the body. The underlying premise of this survey is that oc practices were part and parcel of the scientific activities of medieval and early modern I micate societies. Adepts of such practices investigated phenomena that also concerned ot sciences perceived by us retrospectively as "mainstream". For example, action at a distall was at the heart of astrological and magical theories, and the nature of intuition was the co cept with which medicine, divination generally and physiognomy particularly grappled. questions of action at a distance and intuition continue to be relevant to the fields of quan mechanics, mathematics and medicine and constitute a major philosophical component negotiated and contested in these sciences, as they were in medieval physiognomy, astrO I.14 PHYSIOGNOMY Science of intuition and medicine. To demonstrate intuition as a negotiated and contested concept, I also investigate a ]ate~ that promoted physiognomy as an esoteric science, that is knowledge reserved to the spl~ elite, a skill gifted by God to those who seek and achieve proximity to the divine. T~e sp natural philosophy that contained the practice of physiognomy competed in its u~ ::th with experiential and the mystical spheres of knowledge. Respectively, one centere re cursive ability of deduction while the other sought to attribute extraordinary acts and inspiration in order to verify the privilege and stratification of those who ac ornY This chapter demonstrates these epistemological maneuvers in the case of physiogn .., :eve . hys1 veying texts, transmissions and classifications. In the intellectual and scientific spheres of medieval Islamicate societl.~\:ult sCl Pbysio zyxwvutsrqponmlkjihgfedcbaZYXWVUTSRQPONMLKJIHGFEDCBA !firäsa) was linked to divination (kiliäna), which was deemed as one of the -~ zo08[ zyxwvutsrqponmlkjihgfedcbaZYXWVUTSRQPONMLKJIHGFEDCBA of &non1y of h zyxwvutsrqponmlkjihgfedcbaZYXWVUTSRQPONMLKJIHGFEDCBA t~ Pa/111 of t e Palm of the h d . . C>gra the liand (Kitäb A _ an (firasat al-ka.ff) as described in The Book of the Secrets (al- 'ulûm al-kha.fiyya) or "subtle sciences" (al- 'ulûm al-daqiqa; Ikhwän al-Safa,2 jri tb Pher Liana S . srar al-Ka.ff) by some 'Abd al-Hasan, published in 1303/1886. 107). The Ikhwän al-Safä' (The Brethren of Purity; zyxwvutsrqponmlkjihgfedcbaZYXWVUTSRQPONMLKJIHGFEDCBA [fl. 4th/10th centurY~agicft a.if, Amsterdam epistle on magic, enumerate five of these sciences: alchemy, astrology, DOI: 10.4324/9781315170718-16 181 Physiognomy 1.14.1 Saif zyxwvutsrqponmlkjihgfedcbaZYXWVUTSRQPONMLKJIHGFEDCBA . an systems . ld h Nonetheless, a comparison of the Greek an d I n dithose in th yie G- s _ t at the physioanm o rue in the Pseu o- nstotelian text match weil wit . h · mark s A 42-4, 46). d 39, 25_,;, 28-31, e ''X'Y'iY'°'' (Zysk 2014, 2-3, 20, The Greek and Indian background of Islamic physiognomy zyxwvutsrqponmlkjihgfedcbaZYXWVUTSRQPONMLKJIHGFEDCBA Physiognomy in Arabic souKCS ccptcseno Mcsopoumi,n, Indian and Gtcck traditions of . I.14.2 The emergence of physiognomy in Arabic ding humm nutks (Absoy 2008, 121--6). The Mcsopoumi,n pbysiognomit omen coll tea, known " S,mm, ,Wmd imma (d,ted 11th century zyxwvutsrqponmlkjihgfedcbaZYXWVUTSRQPONMLKJIHGFEDCBA scs) sttikingly ccscmblcs in struttu::"°" . alchemy and magic, nl In comparison to . astrology, · A rab1c . physiog _ . content the [ndi>n physiognomit omens, p,rticul,dy the. nmks of men and .women knownas •od ject matter written by M usli m scholars rela . nomy . o entire treatises . 1 1 o Y appeared as th e su3b f The earliest systematic Muslim-authored t d di uve Y ate (Hoyland 2007 261- ) and ''""~'"'· The Mesopotunun and Indian systems share a similar protasis ,.i -, (606/1210) T'rte Book on Physioanom ext (K' e cated · ' al-D- · al-Raz1s _b solely _ to P hysiognomy is Fakhr ,podom sttuttucc,' the m~~fonuk divmons and thcst ,ncluoon of ehiromancy and ed 11 ·fi · f 6 Y Lta al-Ji.rasa) A . m · · and 1-F -b' m,n,y The first !ndim system of bodily m,cks is found in one ehapter of the '"'"' sp· oin t e c ass1 1cations o al-Kindï (d c 2561870) · 1 s a science it does ot appear . "' - (G,,g,Y'JJ''"') from ,cound the 1st century, ~though the ptccisc date is Awndmg discussed ara . d(d. 339/950-1) di ' but weO see 1t. h 1 by Ibn Sïnä (d. 428/1037) , wh o cons1.d ers ita along of a second m,nty,, ,,n,nry md ,lthemy ,s , mtu ral science . " e me d cine, ,stmlogy, neiro· tested (Mitthinct 1986, 82; Pingtce 1981, 69-71; Pingcce 1987, 95). "• ali en up by three authors: the C aJrene It is followed by two chapters in Varäharnihira's 6th-century Great Collection of vlzyxwvutsrqponmlkjihgfedcbaZYXWVUTSRQPONMLKJIHGFEDCBA s wast · . . ary or er (lbn Sïnä n.d ., 1 lO) . physician h bal' ak in his G,idefi,, Tho« A . . (Brh,o,,,ilii"'Î. In both wocks, physiognomy ti embedded in the ptintip,1 dotttincs of the B: Thi ( . 749/1348) ' " d '" ,nd scholac Ibn • - Akfaam_ . _ .. .. spinng to the Most El . Tashkopruzade (d. 968/1561) 1·11 h'1s Tlie Key to F evate l' · Ends (Irshäd al-qasid . i'/a-. asna d-maq~ul), m,rut~ me>ning "the science of the ,u,s". It conuim two main sections on ,i,, 1 - zyxwvutsrqponmlkjihgfedcbaZYXW m>tks of men and women, with the fotmct's content ,pp!ied to the uppct three classes: Bnb~· . al -sa ,-d a a wa-misb-h I .e wty -d and the Lamp to Mast ery on t ·te al u ~eet Matters of the Sciences (Mil+ah Khalîfa ((d. 1067 /1657]; Kätib Chelebi) in hi R · a. a -srya a fi mawr/.ü'iit al- 'ulüm) and H .. - zyxwvutsrqponmlkjihgfedcbaZYXWVUTSRQ b m,ns, (tuling/milit>ry class) and w,i!yo (mctth,nO, wftsmen ,nd hndownw), and die Disciplines (Kashf al-zunün 'a1·1· a sam1- 1 - k utubs wa-lj,u emoval- of. Doubts on. the Names ort' aJJI · Gh 1 rte B oo ks . and \,ttet focused on ,dolcscent gids Both adopt the toe-to-he>d fotmuh (Zysk 2014, L 6 H . , · . ' , .a, oprnude 85, 1: 301-2; al-Shahrazürï 1965 1· 30) nun, ersettl 2007 285-7· T: k" .. The G,c ot Collution of was known to the Khw,mmian scholar ~-Bitûni (362 19 444/97'.Hftct 1052), and ie root text=• tt»ohted into Pecsim in the 8th/14th century (Z owever, theh£1.f form of translation instruct' alrc Gady in them first of the 3rd/9th c~ntury T1h onp on physiognomy could be acquired in Arab· "'' w k hi . e seudo te 2014, Physiognomy 1: 56). in Atabic s\utcs with the Indian system fout major a,peco. One of th -"·l on t s subject to appear in Arabic Its tran 1 -A ns t ote li an Physiognomy was the first .... .., ation of Pole , p/ . · s ator was Huna ·b I h. . ~ mon' i,chesecond ld yn t n '. "I ( d. 260/873). the inclusion of chitommty and pedonunty "subsections. Chironunty, fot insun" S fo in the Ast"I Sti~"' A,,,,,diug to as patt of the study of women's marks (Zysk 2014 on~~~7 t2ranslat1on is lost but formed the main: est, fcrom some tune in the same period. , -4). ource or the surv1v111g Arab1·c r d . xi, 37-8, 55--6, 62-3). Thus, it is not sutptising that Arabic iexts that deal with chiro e ·~. en cnngt ,tttibute this ,ciente to \ndi, [îa,l<Optüüde 1985\CB], L 327; ~-Riri n. d., 145; ~-ru,ll r:: mterpretation of human marks evolved o . . y, on the schobtly ,nd on the . "' ome .'°to ' nnjot theme of Ac,bic 1 H 2). In a widely cited ,utcment, the Dwnscene geographet ,nd Sufi Sh,ms •-Din d· centunes Fakh al 0soc10econorruc level I h 6 h (727 /1327) st,tes in his Epistle oo the Stie"'e of Phy<iogUomY (Ri;dfo Ji \Im ,lcfi"'") tl»tthiro Delight . H, t - m ~-!Uri ,nd lbn al 'U 6 . n t e t /12th md "is (, pact] of physiognomy, atttibuted to T.m\'m the lndi,n, T,nkulûshi, and the stio> Ji left:, Phy<iogMmy '"' th, 5'tófyi,,; D:;~t ~/~~58), authot of India such as Sb,,iöm the \ndi,n" (MS Riyadh, Univccsity ofRiy,dh, 415, fol. 86b). rlor concern .ahniyya wa-1-bahja al-riddiyya fi 1--.firiïsa al - - .att t ysiognomy (a/-Bahja wit races (a. - ) Th . . -imaniyya) confi h . . A second fo;tute that !ndi,n and A,abit teachings of physiognomy have in comm°' ' >nttcc ao d ,,~. cy count them h ' cm p ynognouc,tment of rate-b,sed characteristics (Zysk 2014, L ix-x; Hoyhnd 2005, 38H) "h(Ghenctti ~:;~ natuces, tempmments md ,g:~ong t ~ stcongest indicatocs bf not found in one of the two Greek physiognomit texts t\ut wete fundw«nul fot the la Milli Lib~ty, 4091 -9, 29-30; MSS London, Btillih ';::~;, t ey consUtute "essenti,l mu mia . .' fols 4~ IO,). This led .ty, O,. 8878, fols 91,-1 o, bic füecatute by the politicim ,nd intcllectu~ Polemon ofL,odicea (,. s&-144). Th<' .. quiliucs to · d · to the ptoductiOn of ph · . ' the Pseudo-Atistotdian Phy;iogUomY, the other nuin Greek ,outte fot such tcathin,S;,, • ol-,j"a;) dedi ~ m selecting sh,es such " ' t ys;ognormes th,< acknowledges that rhere are some pc,ctitionetS of physiognomy who t<ke into "t , and Co, med to one of s,i,h M- Din M - :,xt known " The Med ts of '<hob, •-A""h"" Aa'""' of Choo;i"g Si,= (,/. AyYubss _(c. 564--589 / 1169-1193) chmttcristits of n,tions. Yet he rejects this method (Sw~n 2007, 639, 64 5; Ghecse•',1 d into Arabaç1 (d. 902/1496). As a result of thi awlhal-sad1dfi khtiyär al- 'abïá) by the Anothct two fe,tutes they ,h,re are the inclusion of ,nimM similes ,nd the hold ic econor · li s et no-stereoty · h · fotm.Thes< two poino link the [ndi,n and the Arabic systems of hutn'° n»tks"" . (Ghenctti 2007 rue tmtutc, which ptinmil ttca pmg, p yssognomy physiognomy as m,nifo«ed in the Pseudo-At>totelian P/,y;iog,,,my, dated [rom rustrative rol . '287). ln relation to th' . h by ted questions of how to app e as 1s evid is, it as een shown th h and transhted into Latin in the 13th century by Battholomaeus de wssin' ",; ""'tce) of the l ent in Ottonun m,numissio d "p ysiognomy omy discu save was carefully d 'b n ocuments where the hi/ye M,nfted 1 of Sicily (r. 1258-1266; Vogt 1999, 197; Foecstet 1893, 4-91. ployed in th s;,ed here. In addition to ~sen ed with the particularities of the lndian ,omces, the two Gccek texts use ,nimM ,imi\es. In the ps,udo-At>toteli'" p zyxwvutsrqponmlkjihgfedcbaZYXWVUTSRQPONMLKJIHGFEDCBA . h. a co 2014, 98-9/ orcible conscription of :::~:g and freeing slaves, physiognomy the author questions the usefulness of these sim.i.les arguing that J.1).anY animals s as physio uslim mdiv1duals from the Balk fe,tuces, m,ny of them have similar thanttet traits, therefote esub!is ,og )ookl 1 .....,, gnomi, m,tb b ,rn cesembhnte with one ,nim~ is not possible. Futthccmote, no huo"n 1betng 11d on their im portance, ecame a second . Arabic sources. Fakhr arguing tha .fma· ior t h eme m . h hose ioU m~ but c,thct ~gudy cesembles one ot ,nothet (Sw~n 2007, 639--4 )· :'" t 1 t e resemblance runs across an entire P"""'"."''' "'"' c,,, _... ff''""'"''· "''"Y' V,•• m 'Y'"'"""l' c,,, 6 ':h bofü Z:" \! ; 'g n,. Q P'°"' ,b: "''.-<' \i human physical traits, although sometimes he compares them wit ~ (Swain one ,nim~ to suppott , conclusion ,bout the ,h,attetistic ind,c,oon 182 . 183 n, Saif zyxwvutsrqponmlkjihgfedcbaZYXWVUTSRQPONMLKJIHGFEDCBA Physiognomy . and eloquent courtier . . al-Tauibidi (310-414/922-1023) establi s h ed a kind of · · . species, and we can see in human beings with these resemblance similar internal traits, then We zyxwvutsrqponmlkjihgfedcbaZYXWVUTSRQPONMLKJIHGFEDCBA filing by assoc1atmg the Indians with intuition . . epistemic racial pro . . b-) . d in contrast to the rationality of th G k can legitimize this practice by the weight of the resemblances rather than differences. In adcJi_ "deduction (zstm. ar . , m- epth study rló"haws)· ' nuance (tanq1r _) , mvesngauon . . . e l ree· s: (b bth) tion, it is an accepted form oflogic to connect the thing with that which it resembles, especial.I .15 tiksliä/), examinat10n (istiq~ä') and thought (fikr) is £or th e G ree k s, while . imagmauon . a. . , _exp (oration k ( h ) zyxwvutsrqponm when it is corroborated by experience (al-Räzï 1939, 21-2). A short time later, Shams al-D/ ( 0 wa m ' intuition (bads), guesswor zannï ; deception (hïla) tricke (t h al-An~ärî included them in his Epistle on the Science of Physiognomy (Risiila f, 'ilm al-firäsa; M~ · for the Indians" (al-Tawl:iïdî 2011 147) The· lea liry_ a. ayyu and sorcery (sha'badha) di Riyadh, University ofRiyadh, 415, fols 7a-12a). Thus, Arabic physiognomy was undoubtedly nourished by both Indian and Greek syste ms. But it also developed its own characteristics and oóentations. Two o f them, the central role of intuition and the emergence of a Sufi type of physiognomv, will be discussed in the next two sections. zyxwvutsrqponmlkjihgfedcbaZYXWVUTSRQPONMLKJIHGFEDCBA :ry, al-Shaöf. al-Jurjänî. (7. 40--816/i339-i 413) toot! gr : gi~t scholar of the 9th/11th een. . . ' ner position independent of ial identities by 1uxtapos111g intumon with thought in his The B k if D•.; . . . raci al-Jurjäni 1983, 88). oo o ejuuuons (Kztab al-Ta'rifät; Due. to cultural as well as scholarly positions • a 1 urking unease drove the codifi . such . . · of intmuon physiognomy, · ication . 1in. physiognomy. 1 h In the Pseudo-Aristotelian . t h e author had al d added a disc aimer: peop e w o practice physiognomy need t o b e aware t h at many peopl rea Y rience several . . statesho f the soul yet. have one demeanor• su c h as t h e b rave and the impr de expeI fact, according to t e Pseudo-Aristotelian physiognomy, th ere are o n1 y tew c. u ent. n . peopl h . Physiognomy was seen early on as based on intuition (bads). Defmingfiräsa in his dictionary Tht zyxwvutsrqponmlkjihgfedcbaZYXWVUTSRQPONMLKJIHGFEDCBA states can be detected through their exterior· The transl a t or H unayn Iib n Ishäq c e w ose dinner h Language of the Arabs (Lisiin al- 'Arab), Ibn Manzür (630--711/1233--1312) explains: Aristotle had only said this because he was surrounded b ood · ommente t at 1 the externalization of their inner states but in Hunayn's tit g h peop e who were able to control ' . ime t at was not the case f h h on the hadith: "beware the firäsa of the believer", Ibn al-Athïr said: "it [/iräsa] is said could "control themselves" (dabt al-nafs) were the very c.tew (Gh ersettJ. 1999 9) p • ort ose· w o · · !I' d with two meanings: one of which is what the manifest [sense] of the badïth signifies continues and warns about another shortcoming of P hysiognomy . . ' .. · seu o-Aristotle and mtuition: and it is what God Almighty brings down into the hearts of his Friends so they know the states of some people by way of charisma (karämät), correctness of guesswork (~nn} (I]t is possible for a person to imagine (yatawahham) th t . . and intuition (bads). The second is the type learned by signs, experience, features, and and verified and [yet is proven] false· wh t it . di a one of the signs is fixed (thäbit) • a 1 111 cates is correct h hi morals whereby people's states are known". always be so if this sign is not continuous and atta h d c. except t at _t s cannot (Ibn Manzur n . d., 6: 159-60) c e torever to that thing it indicates. (Ghersetti 1999, 12) 1.14.3 Physiognomy as a science of intuition On the other hand, al-Zamakhshaö ( 467-538/107 4--1143), in The Foundation of Eloquence ( a/-balägha), defines judgment by intuition as physiognomy, associating it with guesswork ( al-Zamakhshaö 1998, 1: 174). As we shall see in the following, this association permeates . Th e B 0 0 k O,r ~ ter on physiognomY 111 J Governance and Ad · · · . i - another Pseudo-Aris tot Ji h mimstration (Kztab al-siyäsa fi tadbïr Al e an text w ose treatment of h · - exander the Great Arist tl ' di . 1 . . P ysiognorny became very , o es scip e, is advised by his master: discussion of physiognomy beyond those early sources. Intuition is also a central constituent of Avicennan epistemology. He considers it them Al~nder, do not be hasty in . d . ment of the mind that seeks the middle term5 in a syllogism. Intelligibles can thus be ac zyxwvutsrqponmlkjihgfedcbaZYXWVUTSRQPONMLKJIHGFEDCBA bons. Whenever you are JU gmhent based on a single sign, gather up all your met wit contradicti · di · by intuition. Some individuals achieve this faster than others, and those who are able to t and the most like! d ng m canons, lean towards the the aid of God Alrnig~,tyan xoHi u_ shall be rnrrect and succeed in your endeavours upon the middle term spontaneously are characterized by acumen (dhakä'). In this early an s generosity. of conceptualizing intuition, Ibn Sïnä considered it responsible for bringing the dispoSI _ (Badawï 1954, 124) intellect to the level of the acquired intellect, that is, to intellectual perfection. Later, he this theory, seeing intuition no longer as the movement of the mind, fast or slow, but a Din al-Räzï e phys· al . xpresses the same conditi ddi taneous action, whereas thinking constitutes the movement (Gutas 2001, 3-5). Gutas • - ic signs are manifest eq all ion, a ng that a physiognomer must know adrni h u Y on everyone· ( ts t e possibility of si . . ' some O f t h em are more subtle than that this difference is significant spe h culation) and give P gnds contradicung one another. In this case one must . aid t e trau · one is inferringrepon erance to. siigns th at appear on the physical ' in emotional appeal and philosophical clarity. Intuition, regardless of its tec~c F parts eyes. If the signs "= . or example, mferring courage from the chest . b nition, is a difficult concept upon which to build an entire epistemological s~ alto h ='- equally co t di . is etter . . . fi.ill . d b b h medieval an get er. Finally h n ra ctmg in quality, quantity and al h which may also explain why it was never y appreciate Y ot hi IO rne p , e warns as did th h v ue, t en eople have various . ' e aut or of the Pseudo-Aristotelian phydem scholars. Thinking is not; it is the most human of our faculties and one w (al-R- mner states but a · g1 d ofals R.tues azi 1939, 26-30). sm e emeanor, such as brave and expected to lead the way in any epistemology. zyxwvutsrqponmlkjihgfedcbaZYXWVUTSRQPONMLKJIHGFEDCBA (Gutas zo01 IU , the autho PP<>rted b " r confirms that enslavin - ) !llade library Oy people of intuiti d . g men, women and boys based on . , ff . . h . . . . d . non (taklt111111 of. ' . r. 7592, fol. 2b) Hon an physiognomy" (ahl al-bads wa-1-firäsa· MS p yswgnomy s a irury wit intuition, assumption an esnms ·. its h 111 ph i intuition . He writes: · "(P]h owever ' eyes of many Muslim scholars and courtiers an inferior science or skill, as n"'t sio , ys ognomy ,s_ defense, he distances . Th harp-to ~y gnomy is not like intuition (al-bads) and not deemed to be based on rational, evidence-based thinking. e s 184 185 ... Saif zyxwvutsrqponmlkjihgfedcbaZYXWVUTSRQPONMLKJIHGFEDCBA Physiognomy f\bï U~aybi'a n.d.[CBJ, 1: 158-160, 2020[CBJ 1 J1ledicine is intuition (bads) and estirnati on ( ta'k/.2)~ fact, hel asserts, "[M]ost of the P ractice . of assumptions, because intuition and assumptions do not result from consideration and observati zyxwvutsrqponmlkjihgfedcbaZYXWVUTSRQPONMLKJIHGFEDCBA inun)Inand . . (,,,,.., = -mm halwd,), and zyxwvutsrqponmlkjihgfedcbaZYXWVUTSRQPONMLKJIHGFEDCBA physiognomy results only from analysis and obse,vation:· lntuiti" Usaybi'a n. d., 4: 359, 2020, 15. 51. 8. 24) E .. . rare y IS certitude involved" (lb Ab. . · d . . · rror IS particularl . . . n 1 according to him, involves understanding a situation by relating it to other events or indication, ofphys1ognonuc an .medical. literature a gree m . t hi s pomt . yB associated . . . with mtuition · A uth ors such as telling whcthe<, wnning wornan is pregn,nt from the vn.y_ she holds her belly. Not.:::: expenence and expenmentat10n can ofte n avoiid errors and· ut practrtioners with intelliigence t bli I 0 standing, physiognomy and intuition are skills that can be found m one person since they bzyxwvutsrqponmlkjihgfedcbaZYXWVUTSRQPONMLKJIHGFEDCBA bi'a n. d., 1: 156-62, 2020, 1.2). Other work fi es a s 1 probability (Ibn Abï U ' . 1· . s~=~~ concept of intuition . . also pl ~d an unportant ro e 111 therapeutic practices I hi T' require intelligence (MS London, füitish Library, Or. 7592, fels 31,-4,). ~ rts ., li .c dl d . . n s The Compendi if S! aye Physiognomy is not the only science that is intuition-in-practice. Astrology and medicine foods vam1 1-mu~,a at .a -a w1ya wa-l-aghdhiya), lbn al-Ba - 5 um OJ imple Medicaments and often presented as ~ or ch,llcngcd foe - being such practices. lt is uscfnl to situate physiogno"' specialist of matena medica m his time , des enib es t h e administ ytar ti( 93-646/1197-1248) f , a l ea di ng relative to these sciences m order to understand the epistemological class to which it bel zyxwvutsrqponmlkjihgfedcbaZYXWVUTSRQPONMLKJIHGFEDCBA my on an intuitive impulse (Ibn al-Baytär 1992, 4: 354) ra ion o medicinal material as based and to highlight the link physiognomy iodfh,s had with these two sciences. °"o,l of various The integration . . . fields of c on t este d · knowled . . . The anxiety surrounding intuitive knowledge is repeatedly expressed in astrological lite • knowledge in different societies was not ac hiieved ge into the disciplinary cano n o f . Islamicate . at th . 111 ture. In his magnum opus, The Great Introduction to Astrology (Kitäb al-Madkhal al-kabïr ilä ,; same c tur . an epistemic processes . M ag1c, . ior c. . e same time and throu instance . d . gh t h e ul al d abkäm al-nujüm), Abü Ma'shar (171-272/787-886) defends astrology's rationale, writing that science, espeoally between the 3rd/9th and th hl ' game its stable place as a nat . d e 6 t 12th cent . b . ural theories an . methods from astrology Phys· . unes, Y incorporating co . . · 10gnomy, 111 contr t lidif . ncepts, (m}any people thought astrology is something stumbled upon by intuition and estime c zauon. The mam idea around whi h hi as , so 1 1 ied lts position th h di ali ('uqüD follow bodily states" (Gh c t . s1p9rocess revolved is that "thoughts (aifk-r)ougd mindsets mation (bads wa-takhmïn) without having a sound origin with which to work or from . . ersetti 99 3) Th ear an which syllogisms can be made ... and so we composed our present book to estanng, Hunayn refined this notion from th e p seu d o-Anstoteli .' · rough h . the practice of c ornmenblish the judgments (of astrology} with convincing arguments and evidence ... and lt ecte on the body-soul interlink: the an P ysiognomy, Citing Gal h powers of the soul ff, en, e zyxwvutsrqponmlkj d fl· -· Gh whatever that is not there can be deduced by those who know the foundations ofthis lfllZdJ; ersetti 1999, 4). Galen indeed are a ected by the temp dttSo i F. Il h ' , expressed such an O · . . erarnents u ro ows t e Temperament of the Bod (Fï pinion in the tract That th P .r famili . h hi . y t anna quwwat al-n .c -b ., 1· . . e ower oJ practice. (Abü Ma'shar zyxwvutsrqponmlkjihgfedcbaZYXWVUTSRQPONMLKJIHGFEDCBA 1995-1996 [CB], 2: Bk. 1, Ch. 1, 3-4) arruuar wit t s Galeruc treatise beca h h d aJs ta la i-mizii] al-badan) H · , use e a tra l d . · unayn :"c~ ;,"'h "."'nsl,ting, reading, memorizing md: ate it himself Thus, various ;cx<u,l The juxtaposition between evidence-based knowledge and intuition is explicit here. The p~t or physiognomy to become a natural science ornmennng came together in settin ugh the anonymous author of The Book ,f G of mtuition. A further step was assu : Abü Ma'shar uses for intuition is bads. For astrology, he favors the Aristotelian model ofscie substantiation: "Most of the science of the judgments (of the stars} is manifest, visible, and and that part not manifest is inferred by clear syllogism from the science of the nature of and from the powers of the planetary motions manifest in this world" (Abü Ma'shar 1995-t 2: Bk. 1, Ch. 2, 7). Following this assertion, he gives examples of non-astrological inf and predictions that common people (al- 'ämma) engage in: knowledge that can be desc · physiognomic. For example, they know if a woman is pregnant when her eyes are holl her eyelids droopy, having pure-looking pupils and thick white sclera (Abü Ma'shar 199 (CB}, 2: 11). Contradicting Abü Ma'shar's statement, Ibn Khaldün (732-808/1332-1406) un astrology by overemphasizing its reliance on intuition: Some people claim that there exist ways of perceiving the unknown without I sense. Among them. are the astrologers who refer to astral indications .. · these lagers have (attained} nothing of the unknown; it is merely intuitive guesswo_rk estimation (;unün badsiyya wa-takhmïnät) based on astral influences ... even ifit confirmed, the means is (still} intuition and guesswork.(Ibn Khaldün 2005[CB], 1 Ibn Khaldün was responding to a long and firm tradition established by j\bü : Aristotelianized and naturalized astrology according to which the stars signify su c and influence minerals, plants, animals and hun1ans, because they are the efficient 1127 O) generation and thus have a formal link to them (Saif2015, 9-16). As for medicine, according to the physician Ibn Abî Ueyaybi'a (d. 668_ en~e diagnostic skills in medicine: inspiration (illiäm), intuition (bads) and infer ~:::oc';, ~- ''.~'" du, an essential pact of "spici~,l fuc~ibing <he work to Aristotle, ::, ~cssensmg the soul through the manifest marks.~: -d~ at complements physical medi- 1 ;;~r116w ) hich is mo ' . also instrumental in kihàna .( div~naati: t)hat suchf a p_rac~ce is reliant on n part o which is physiognorny . st systematic . al - R. his Bo medical· . intuition . azi- in k Ph1zat1011 of physio gnorruc w d of this scienc o o; ysiognomy (Akasoy 2008 129-30) ~s un ertaken by Fakhr cc. It is like es ar_e. ased on the natural science and . e asserts: "[T]he foun- the things th e cine (al-Razï 1939 6) Furth irecte at this science is at make u h ' · ermore, the phy · ' aurmal effi . P t e temperament 1· l di siognomer has to ' cient t l l . nc u mg th A . I' natures and the 'l e eo ogical. The material cause is e r~stote ian four causes: and the agent is ::ments. The formal has effect on ~:mpose of the organs, spirit, are six· air c e cause of health or illness C e_ temperaments and physical . . ' wod slee k . oncerrung the eau fh ogical influen ' p, wa efulness motion d ill ses o ealth and ces. The ph . ' an st ness purg· t e external ys1ognomer should b bl , mg, congestion h 1939 8-;arks, the character and minde a ; ~o obs~rve and delineate the -Räzï cc bctwee~ .. . set o t e mdiv1dual and their phyc: medicme and h . cnces that "have P ys1ognomy is understa d te Within" h the human body as ob· d n able. In addition to being the t e paradi ~eet an remam anch d h states hidd gm of semiotic i c " ore to t e present" .s1ogno en fro m t h e immediate nierence that th rough o b serving sym _' Phy • pl,c, ;'nds'" thcoretictl con;,;; hcnctti 2007' 285). The pmti;,l n t e natural sciences H u 1zat10n as mtuition-based medical . owever, for Fakhr al-Dïn , the di agnos1s. f ro':% 187 186 . tbat directed :1:~1:ne o~ all le~els; therefore, any sla~:e:;.nchesd as asc_ertained by ., Saif zyxwvutsrqponmlkjihgfedcbaZYXWVUTSRQPONMLKJIHGFEDCBA Physiognomy nowing the hidden became . . privileged (Saif 2017) · As a result physiogno k revelatory science practiced by an elite group f . ' . my was spoken of as a l b o mystics. However in th t di '°"Y see!l15 to be ess a out intuitinz through ph . al . b ' a scourse, physiolong experience (al-Räzï 1939, 28). zyxwvutsrqponmlkjihgfedcbaZYXWVUTSRQPONMLKJIHGFEDCBA goO ,.. . . .. o ys1c signs ut rathe . 1 . g and unrnediated intuition, In his The Ranks if S ifis (T. b _ r simp Yan accurate, unerra1l~5ulanÜ (325-412/937-1021) cites a certain Ab o - 'uU h. ~ aqSa~_al-~üfiyya), the Sufi hagiographer . u tnman a1dal-N ábûri d . 1.14.4 Esotericization of physiognomy ·•guesswork (~tmn) consistent with truth.' for guessw O rk IS. hit an d miss . 1f . aysa un · fi efirung.firäsa as t d The medical framework given to physiognomy did not detract from it being perceived as ultiverified as judgment" (al-Sulami 2003, 143). In The Qusha ri a . , i is v_e~1 ie asfiräsa, it is the Sufi al-Qushayri (d. 465/1072), who references al-Sul y dn Edipistle (al-Risafo al-qushayriyya), mately reflecting a type of insight that was associated with piety and devoutness. The Qur'än · · arru, e cates an entire cl h appears to sanction such an association: "In this are signs for the mutawassimün (the marked subject giving many de.fimitions oîjiräsa as a spontane ous divine . lY supported act · rapter h 1 di to "t e ones)" (Qur'än15: 75). The last word is equated, in widely accepted interpretations, with mutaoccurrence ofth oug ht mt e heart that refutes what ne t . ,, (al , me u ng an (bn al-'Arabï (558-638/1165-1240) subscribed t O ga e:::i ~Qushayri 1989, 398). farrisün, meaning those who discern by signs (Hoyland 2007, 240). Furthermore, in a badïtb, it In a chapter titled "On the Prestige of Physiognom adsi Sar view (Akasoy 2008, 119-29). is reported that the Prophet said: "Beware the firäsa of the believer, for he sees with the light . Y an its ecrets" m The M D. 1 zyxwvutsrqponmlkjihgfedcbaZYXWVUTSRQPONMLKJIHGFED of God" (Hoyland 2005, 363-4). The great legal scholar and imam al-Shäfi'ï (d. 204/820) was (al-Futühát Ibn al-'Arabî tells us that the P eopl e w h o can 'be "read" beaan · al-makiyya), . .fi - isc osures famed for his skill in physiognomy. The story goes that he collected many books on the subject s]unvä rid, mearung. those whose consciousness strays from t h e di vme . and wh 0 Y rasa are the during a trip to Yemen. It is said that he composed a text on the subject, but this is doubtful to their corporeality. They fear the dispraise of the phys1ognomer . who sees th are . too . . attached al (Hoyland 2007, 241-3). Mystics and ascetics capitalized on this kind of physiognomy to disand vulnerabilities. Furthermore, there are two kind f h . err spmtu flaws · s O P ysiognomy: one d ib d tinguish it from a more mundane type based on mere knowledge of physical marks and signs n1 (Jabï'iyya). . and medical (l;ikmiyya), resulting from th e P hYSJC . alo temperame · escn e as natut ( · -· · ) another, spmtual (rübäniyya), of the soul (naisiyya) f<oun d e d on f;aith . _ _ . n) miza)lyya !I' ' (1maniy d di . , and (Hoyland 2005, 387). The spiritual correlation of appearances and morals became so entrenched that it appeared inzyxwvutsrqponmlkjihgfedcbaZYXWVUTSRQPONMLKJIHGFEDCBA Im (ilähiyya). Natural physiognomy looks for phy sic . al mark s on bodi. th yadiffan vine matdie diversity of natural temperaments due to the h ( lfi es at er according to Ottoman art practices in the form of the hilye-i ~erife (noble hi/ye), the verbal calligraphic portrut L...... d armony u a) decreed b G d b of the physical appearance and moral character of the Prophet Mui).ammad. It is based on tbr; zyxwvutsrqponmlkjihgfedcbaZYXWVUTSRQPONMLKJIHGFEDCBA 1UU1 natures an elements. A semi-substantial ( di al) . . . Y o etween the -.J th me c spint mediates b tw h au e composite whole. As a result , the bala nee or im . bal ance of th t e een t ese mixtures content of certain badïths that became popular in the Ottoman empire, in addition to a popular, Oil e body and affects the soul and character lb al 'A bi e emperarnent manifests devotional poem in Ottoman Turkish, the Hilye-i hakanï, composed in the later 16th een th -'- L- - k . . · n - ra 1 elaborat es on some o f these phy-1 ur sand their significances Divine ph . The earliest dated examples of the prophetic hi/ye belong to the later decades of the 17th c . ys1ognomy however . . 1 into "the eye of insight" al. , h . , is reve atory, resulting from a tury, usually credited to the calligrapher I:Iäf1~ 'O~män ([1052-1110/1642-1698); Stanley 201 li g h t pouring h . , reve mg t e mner t t f . di . to p ysical marks. It is a talent attained b th f . hf s a es o m viduals without 559-60; Schick 2008; Derman 1998, 34-7). The most common text used in constructing light as a result of fixating co . y . e ait ul whose heart is illuminated by hilye is from a badïth attributed to the Prophet's cousin 'Ali ibn Abï Talib (d. 40/661): ed nsciousness on divme attribute d . temperament are ignorant ofsal .fi s an names. So, if people · vi ic means they ca ul h P hysiognomers for aid The 1 tt al . , n cons t t e 'utamä' ( experts) He was neither very tall nor excessively short but was a man of medium size. He had · a er can so guid t dbl. , astray (munhari f , slzäriá) and h e owar iss and salvation those whose neither very curly nor flowing hair but a mixture of the two. He was not obese. He \·,. Thi s exposition . , is al c. w dose temperament . bal · . . . s are rm anced (Ibn al-'Arabî 2006 did not have a very round face, but it was so to some extent. He was reddish-white. He R . . so Ph rounsio in his D1v1 Alffi~irs · ( a l -Tadbirät - - al-ilähiyya) in a chapter' eligious and Medical ,, ne had wide black eyes and long eyelashes. He had protruding joints and shoulder blades al-Din al-R- . . Y gnomy (Ibn al- Arabi 2003 58-69) He was not hairy but had some hair on his chest. The palms of his hands and his feet an aspiring mys tiic, also makes this distinction ,I hi Th. Ir on Pl, azi, . . . ysiognomy he speaks of" . . al I . . n s e I.,.ofty Aspirations were calloused. When he walked, he raised his feet as though he were walking on ' any physical signs. It is attained s~mtu P rysiognorny" revealed to the heart without slope. When he turned around, he turned completely. Between his shoulders was to their detachment f . y souls charactenzed by transparency and 1 . d rom material thi Ph . urrunesseal of prophecy, and he was the seal of the prophets. (Stanley 2018, zyxwvutsrqponmlkjihgfedcbaZYXWVUTSRQPONMLKJIHGFEDCBA 5 ~ .. ;atural type is inference throu ;· ysiognorny in sleep belongs to this type. . ~s ts a science with rel" bl c. g manifest states and marks that reveal hidden fan ni a/.r. -~,, ia 6e 7) foundations · in · its . branches ( 'ilm · ,_ ·1 · d · al actice in the h _Juru' (al-Räzï 1939 Al - - , . [but]. assumptive Tim Stanley suggests that gazing at the evouon pr laung . diVlne . . . ni ye - an important . ( . p ys1o~omy cannot err , . . . -_Raz1 implies that, unlike its natural counperiod - may have been connected with Sufi practices such as nazar contemp Na in trustmg intuition from,:::: a divme msp_1ration. Thus, it is exempt from the by gazing at human beauty), in combination with the anti-image . culture of the an /II1 becomes Sufis was natural physiognomy suffers. He writes· h Sufi order and others (Stanley . 2018, 570). In this way, _the. Prop et!C yefMuharnrnad · (f.tl asked about the diff . nn) occurs from th . erence between these two parts. He said contemplating the perfect alignment of khalq and akhlaq m the person ° · d the . d d i . . ali d S f . the 6th/12th an app e turrung f · = h ens by the disclosure of hover o signs by the heart. [Faith-based]' Prior to the rise of and . insutunon . systematize . 11 al ze . . . ubism m the 2nd/8th and the (Fakhr al-Dïn al R · - t e light of the Lord of the Heavens," centuries, the Abbasid translations an mte . . . fiectu . act1Vities etween · ted astrology, alch - az1, MS Lo . . . 1 C>gnomy of the ndon, British Library, Or. 7 592, fol. 2b) centuries fostered and established a scienn . IC episteme t 1at mtegra . h h nornena su ch as and divination as part of the natural soences that grapple wit P e . sufis!ll l llaturaJ.-ph . prophets and the s . . . . . . . Th . ed changes in ys1cal type (al-Räzï 1939 amts_ (awhya\ Education and training are distance and, in th e case o f div111at1on, 111tu1tion. e mention w revela , 6-7, also see al-Räzî n. d., VIII: 145). ., in the perceived paradigms oflegitimacy applied to the occult sciences. No of the physiognomer and the physician must also be fortified with astrology, sharp senses and ! 189 188 Saif zyxwvutsrqponmlkjihgfedcbaZYXWVUTSRQPONMLKJIHGFEDCBA Physiognomy As mentioned earlier, al-Ansärï dedicated an entire treatise to physiognomy a d f rne animals, namely, bees and hoopoes. The first is honored by an entire sûra · ' n the O 1,ehavior ,_so and the other is depicted there as Solomon's trusty servant who brings him revela_to,~ aspect :s cle:rly articulated (Akasoy_2008, 131-4). His sources as he lists the re zyxwvutsrqponmlkjihgfedcbaZYXWVUTSRQPONMLKJIHGFEDCBA al-Shafi 1, Ibn al- Arabi, Fakhr al-Din al-Ràzî, Aristotle, Polemon, Hippocrates d tn 0 f the Qu~ a;, in Saba' (Yemen; MS London, British Library, Or. 8878, f. 7b; Qur'än 16 [The sources (MS Riyadh, University of Riyadh, 415, fol. 1a). The distinction he offe;~ b lndi news of.B •in zr. 20, 27-28). Being divinely guided, this type of physiognomy is not tarnatural and revelatory physiognomy is taken almost verbatim from Fakhr al-Din al-R. _e~we Bees); Qur and never fails (London, British Library, Or. 8878, fol. 8b). The treatise ends nished by .~an;he reader to employ what can be called reflective physiognomy. It is directing Riyadh, University of Riyadh, 415, fok 3a-4a). In similar words as Fakhr al-Din, a~~~ ( • asserts that the epistemological foundations of natural physiognomy are identical to in . ~ by exhort1hng into the self, evaluating its preoccupations, values and behaviors. On judgment , ns1g t 1 that is, intuiting inner moral and physical states from outer marks (MS Riyadh Un] edicine, ones 1 h Qur'än pronounces, one's own exterior - legs, hands, tongue and so on - shall ' vers1ty Riyadh, 415, fols 2a-b). oE day, as t eess to one's interior states; people's eternal destiny will manifest on their faces. It is stand witnf rnplete externalization of the inner state of being (MS London, British Library, Physiognomy set within a Sufi discourse is also found in the Ranks of the Wayfarers (M •. h day o co al-sälikïn) by the theologian Ibn Qayyim al-Jawziyya (961-751/1292-1350) He O addllri] ~;. 8878, fols. 27a-28b). · pte zyxwvutsrqponmlkjihgfedcbaZYXWVUTSRQPONMLKJIHGFEDCBA fi the literary technique of commentary to talk about physiognomy, although he is also k zyxwvutsrqponmlkjihgfedcbaZYXWVUTSRQPONMLKJIHGFEDCBA or for his traditionalist stance discrediting occult practices. His text is mainly a corrunenta;o\Vu 1.12.5 Concluding Remarks The Stations of the Wayfarers (Manäzil al-Sä'irïn) by the Persian Sufi al-Harawî (396-481/lcio~ 1089). In it, al-jawziyya speaks of three types of physiognomy. The first is called faith-b . ha ter considered physiognomy as a set of practices based on intuition. As such, investThis c . P eculative knowledge (bads, q:;ann, tateklimin) , no matter h ow systematize · d , requJre · dzyxwvutsrqponmlkjihgfedcbaZYXWVUTSR (ïmäniyy,~)- It is the "sharpest" since it is "a light cast_ down by God into the heart of~~ ~~m~ . . .. believer . Reports from the salaf (the predecessors) is given in support of this type, where . . · rion This was earned out mostly through medicalization from the 3rd/9th to the legit1nuza · . . . are told that the Rightly Guided Caliphs, Abü Bakr (r. 11-13/632-634), 'Umar and 'Uth ~ h/l2th centuries, and later, due to the systematization of Sufism, through its transfer(r. 23-35/644-656), were among the best skilled in faith-based physiognomy. He citesi: 6t . into a part of esoteric doctrines and practices. The first process consolidated phymat1on . . . . .. legendary ascetic Abü Ja'far al-Haddäd saying "physiognomy is the first thought without objec. omy's association with natural philosophy, contending at some point with an explicit 0 tion," which echoes al-Qushayrî's aforementioned definition (al-Jawziyya 2001, 2: 192-4). :so:ricism that reclaimed physiognomy as a passively attained token of the spiritual elite. The second is physiognomy by asceticism (firäsat al-riyäda u/a-l-jû' wa-l-sahar wa-l-takha//i/ Recognizing the epistemological shifts that underlie these two practices frees us from the physiognomy by discipline, hunger, sleeplessness and abstinence). This is a universal way of ossified perception that the occult sciences, including astrology and magic, occupy a marginal attaining the skill "shared between the faithful and the infidel; it indicates neither faith nor space contoured according to the value of their end results and claims, and anachronistically allegiance" (al-Jawziyya 2001, 2: 194). Monks are known for it. Unlike the first type of physmeasured according to our own i11.tellectual and epistemological borders. Simultaneously, by iognomy, this one gives partial information. Therefore, it is useless and leads astray. The third identifying the universal phenomenon physiognomy grapples with, namely, intuition, we is physical physiognomy, which is adopted by physicians who observe external signs to learn begin to discern a scientific and philosophical concern that is still relevant today. In the field about internal natures. Al-Jawziyya seems to approve of it (al-Jawziyya 2001, 2: 194-6). Based of medicine today, the role of intuition is acknowledged as a diagnostic factor that sometimes on the teachings of al-Harawi, al-Jawziyya, furthermore, mentions three degrees of physiogchallenges evidence-based medicine yet plays a role in clinical decision-making (Greenhalg nomy. The first is common physiognomy, which occurs very rarely to those mindless of God 2002, 395-400). Physiognomy was applied in economics, particularly in slave trading. It was without any knowledge of how it took place. It could be an afflatus for the sake of warning valorized in Islamicate courts, especially among the Ottomans. It provided guidelines for or delivering good tidings, but it could also be demonic inspiration to undermine faith and selecting members of the ruling elite and a tool for imperial propaganda that was buttressed cause fear. The second degree is the physiognomy of the faithful, and it is pure divine inspiraby racial profiling. Physiognomy as a science of intuition was· utilized for decision-making tion. Finally, there is "esoteric physiognomy" (firäsa sirriyya), which occurs to the noblest souls pertaining to the management of body, society and state administration (Lelié 2017, 623-6; Chapter II.10). concerned with secrets and is articulated either explicitly or in symbols (al-Jawziyya 2001, 2: 197-200). In his exposition on physiognomy, al-Jawziyya incorporates physiognomy into the strata of spiritual development and thus stretches further the spectrum, which usually begins Notes with the discursive-physical and ends with nondiscursive and revelatory (generally ideologi1 Consoldated bibliography. cally neutral) by distinguishing universal asceticism from a "mysticism" that is pronouncedly 2 The dating and identity of those scholars is highly contested. For a survey on those problems, see Callatay Islamic, privileging the physiognomy of the latter. 2013 and a new alternative interpretation by De Vaulx d'Arcy 2019. Esoteric physiognomy is also found in the aforementioned Human Delight, clearly inspired 3 Chiromancy is the divinatory practice of reading the features of the hands, including, but not restricted to, by Ibn al-'Arabi's taxonomy and terminology. Ibn al-'Umari cites Polemon, the two Räzis. the lines of the palm. In Arabic, it is known as 'i/111 al-ka.ff (the science of the palm) or 'ilm sard'ir zyxwvutsrqponmlkjihgfedcbaZYXWVUTSRQPONMLKJIH al-ka.ff in addition to Ibn al-'Arabi and al-Qushayri (London, British Library, Or. 8878, fol. Za-b). (the _science of the palm's lines). Pedomancy is examining the soles of the feet to divine the foture and ~ diagnose personality traits and health conditions and tendencies. Here, too, he speaks of physical physiognomy and faith-based physiognomy (ïmäniyya), the 4 b r~tas,s ~nd apodosis: the two basic constituents of a conditional sentence. Protasis (literally, what stands latter being revelatory (bi-l-mukäshafa; MS London, British Library, Or. 8878, 2a-b). Ibn ale ore) is the antecedent clause that expresses the condition, the "if clause". Apodosis (literally, what 'Umarî begins with physical physiognomy, emphasizing its link with medicine, often borro~comes aft er) is· th e c1 ause that expresses the consequence. 5 Th 6 ing verbatim from Fakhr al-Din al-Ràzî (MS London, British Library, Or. 8878, fols. 3b- b d ar ehterm appearing in both premises of a syllogism but missing in the conclusion. For example, all men e uinan·' So crates is· a man; therefore, Socrates is· a human; h ere, man/ men rs· tIre nuiddle term. Curiously, Ibn al-'Umari equates revelatory physiognomy with the inherent and inspire 190 191 Saif Physiognomy zyxwvutsrqponmlkjihgfedcbaZYXWVUTSRQPONMLKJIHGFEDCBA [20122). "Firäsa," in El-2, 2: 916-7. . Bibliography zyxwvutsrqponmlkjihgfedcbaZYXWVUTSRQPONMLKJIHGFEDCBA . . . . . . 007. "The Semiotic Paradigm: Phys1ogno_my and Medicmem IslamK Culture;'m Swam, GbersetD, A-e~ig the face, Seeing the So11l: Polemon's Physrognomy from Classical Ant1q111ty to Medieval Islam. 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