The History of Monsters. 135

Furthermore, many things in the world represent the human form and can be included among these named examples. These include the *anthropodaemon*, a demon with a human face, and the *androdamas*, a gemstone that reflects a certain likeness of a man—though Pliny derives the etymology of this stone from its effect, since it is said to be able to tame the impulses of men. What is more, comets have occasionally been seen representing a human likeness; these are called *anthropomorphos*. Indeed, in the Egyptian tables of hieroglyphs, a certain bird—perhaps imaginary—is seen adorned with a human face, as in the icon shown above, which may be called an *ornithanthropos*.

Moreover, many plants derive their names from man. The first that presents itself is *androaemon*, meaning "man’s blood," because the flowers of the plant emit a blood-red juice when crushed between the fingers. Wild snapdragon (*Antirrhinum*) produces small heads resembling a human skull, and for this reason, it is called "dead man’s head" by some; according to Porta, it is consequently used in love potions. In Dioscorides, purslane is called *andrachne*, as if it were a human husk; for just as the husks of grain are saved as winter food for beasts, the country folk used to eat common purslane partly boiled, and partly dried or preserved in salt and vinegar for the winter. In the same Dioscorides, we find *androsaces*, perhaps meaning "man’s remedy" (*andros akos*), as this herb was a protection against many ailments. There is another plant, rough to the touch, which easily clings to the clothes of those passing by; this is called *philanthropos*, as if it were a "friend of man." However, Bauhin, following the mind of Aetius, did not want this plant to be so named, but rather the *Xanthium* (that is, the clotbur or lesser burdock). Indeed, *philanthropos* is interpreted as man-loving and benevolent; hence *philanthropia* is human love, and *aphilanthropos* is called inhuman. Additionally, a certain herb is called *andrachlos*, meaning "like a man," as if it were *andreikelos* with a shortened syllable and a change in breathing; this seems to correspond with the Mandrake (*Mandragora*), which Columella identifies as a "half-man" because of the shape of its root, saying:

This same plant is called *anthropomorphos* by Pythagoras. We might also mention other plants that reflect the human figure, such as certain species of *Satyrium*, one of which produces flowers in the likeness of a man and is therefore named *anthropophoros*. Likewise, the *Palma Christi* is counted among the species of *Satyrium*, as it produces a root in the shape of a human hand. Similarly, we provide here a certain root given to us, pictured from the front and back, upon which nature has impressed the rudimentary likeness of a human figure; for this reason, it too may deservedly be called *andromorphos*.

What we observe now in this root may also sometimes be seen in certain stones. Olaus Magnus reports that on the shores of the Ostrogoths (specifically by the Eastern Sea called Braviken, where a very violent torrent flows through the town of Norrköping), various figures in the stones are always seen as if perfectly carved by human art. Some of these represent the likeness of a human head, others the form of feet, hands, and fingers, though a complete human body is never reflected by any of the stones. But the inhabitants of that region, being accustomed to such sights, think nothing of these stone images.

Finally, in the books of the Alchemists, certain plants are delineated by their leaves or roots that do not depart from the image of a man; these could be named *Andrographae* or *Anthropographae*. These include the herbs *Helilotria*, *Lucia minor*, *Testatoris*, and *Scudaria*, for these are the names with which they are graced by the Alchemists.

The root