The History of Monsters. 3

# SYNONYMS AND ETYMOLOGY

All the ancients confirmed with one voice that the word *homo* (man) must never be pronounced without its aspiration; reflecting on this, Saint Augustine remarked that it is a wonder how the "sons of men" so diligently observe the arrangements of letters and syllables handed down by their ancestors, yet neglect the eternal pacts of perpetual salvation.

Isidore suggested that *homo* was perhaps derived from *humus* (the ground), since we read in Genesis that man was created from the soil—the mud of the earth—by the Almighty Craftsman. Varro agrees with this view, stating that *humus* signifies moisture, or dark earth, which is soft and pliable, easily following the potter’s wheel; this etymology suggests that humans should be guided by the will and command of the Supreme God.

Others, however, argue that the etymology of man should by no means be drawn from *humus*, as this origin is common to all living creatures. Some preferred to take the root from the Greek word *homonoia*, meaning concord, since humans are more closely bound by the ties of harmony and fellowship than any other animal. Unless, of course, we wish to assert with Goropius that in the first language, man was called *Hoomoet*, a word indicating that a "high mind" resides within him.

Man is also called *vir*, derived either from *vis* (force) or *virtus* (virtue), whether of the mind or the body, in which he excels to a marvelous degree.

Among the Hebrews, he is given many powerful names. First, he is called Adam (earth); then *Gheber* (the strong); *Methim* (mortal); *Enos* (the forgetful); and finally *Isch* (man). In this last word is the letter *Iod*, a sign of divinity. According to the opinion of Burgonius, God can be found within the male human through this letter, which is not found in the name of the woman, *Issah*. For this reason, the administration of the sacraments is withheld from women. Thus, *Isch* is interpreted as a man preeminent in virtue, coming from a verb that denotes strength. Indeed, the Greeks derived their verb *ischyo* (to be strong) from this word. Goropius adds that man is also called *Mensch*, a term indicating that man possesses free will, as *Mensch* may be explained as "one who leads himself."

In Greek, he is called *anthropos*, either from the verb *anathreo* (to consider or contemplate attentively), because man alone among the animals closely examines and meditates upon what he sees.

Or, according to the etymologists, it comes from *para to ano athrein*—because man, compared to other animals, looks upward. Ovid sang of this quite elegantly:

This was done so that he might know God, and not, like a leaking jar, merely carry water—a symbol used for those who neither fear nor acknowledge God. In such a case, we might instead sing:

Others say the Greek term comes from the word *ano* (above), or from *anyo* (to perfect), since man is the most perfect animal. For this reason, he is also called a *microcosmos*, or "little world." According to Galen, as much craftsmanship is observed in the construction of man and other animals as in the creation of the entire world; therefore, Aristotle and Averroes referred to man and other creatures as a "lesser world."

To this, we may add that the human brain, in which reason and the mind reside, represents the Empyrean Heaven where the Divine Majesty dwells. Furthermore, the part of the head containing the imagination and thought refers to the celestial spheres and intelligences, while the sensory parts indicate the ministers of God. We might also add that the many gateways of the face, through which the senses admit the forms of things, emulate the seven planets. For if we call the Sun and Moon the "eyes of Heaven," the human eyes likewise represent the Sun and Moon. The mouth, in which the beauty of the countenance resides, reflects Venus; the nose represents Jupiter and Mercury, as it can stand for Jupiter’s scepter or Mercury’s caduceus. Finally, the ears, because of their dryness, represent Saturn and Mars.