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In general, the work relies on fairly straightforward analogical association. A mark on the back of the throat portends beheading. One on the lips portends overeating. A mark on the nose—which the Greeks like many other cultures associated with the privates—portends the recipient will be "insatiate
107:"On the Olives of the Body", the term presumably being applied to moles because of their similarity in shape and color. There are indications, however, that the text also covers birthmarks, as "fiery" red "olives" are mentioned.
92:, which developed in a considerable literature, mole divination was not a major feature of Greco-Roman culture, and references to the practice are rare. Birthmarks enjoyed a somewhat higher status, and are mentioned.
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A short Greek manual of mole interpretation survives from antiquity, appended to the end of a much longer work on divination by twitches ascribed to the legendary Greek seer
96:, the first Macedonian king of Syria, was said to have received from Apollo an anchor-shaped birthmark on his thigh, which was also borne by his descendants.
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by moles, birthmarks and blemishes has been practiced in many societies throughout history, it has never achieved the status of
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based upon the observation and interpretation of bodily marks—primarily those of the
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in lovemaking". Some distinctions are made between men and women, left and right.
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