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finally human saliva is used in an ointment which, according to Wecker, checks the growth of hair. Likewise, human saliva easily dissolves quicksilver, from which pharmacists then prepare an ointment for lice. Furthermore, they attribute this special power to saliva: if someone regrets a blow struck with the hand—whether from near or far—and immediately spits into the palm of the hand that struck, then the person hit is relieved of the pain. To these examples, let us add that in the fountain of Jupiter Gnidius at Labra, eels used to eat from people's hands; they reported the same thing happening at a certain fountain in Mesopotamia.

Chapter II: On Monsters in General

#### Ambiguities of the Term

Since Festus called everything that exceeds the measure of nature a "monster," many things will undoubtedly be classified under the general category of monsters. For Nature repeatedly plays in an amazing way when shaping the offspring of animals, molding the forms of plants, and fashioning the shapes of inanimate things, impressing monstrous and strange structures upon them. However, lest the ambiguity of the name deceive readers, it seemed best to explain its various meanings at the outset.

Indeed, "monster" is sometimes used for a "demonstration" or omen, a meaning expressed by Virgil in the third book of the *Aeneid* when he says: "I report the monsters of the Gods." Likewise, the preludes of lyre players—which those skilled in the tempering of strings perform according to the proper rules of harmony—are called monsters. Indeed, if anything happens in the world contrary to usual custom, it is called a monster. Horace spoke in this sense when describing the abundance of rain that rose above the mountain peaks during the universal flood: "He terrified the nations, lest the grievous age of Pyrrha return, complaining of new monsters."

Although others have been of the opinion that in this passage "monsters" should be interpreted as news full of sorrow. Because of this, Cicero, writing to Atticus, reported: "Cherippus had come two hours before, announcing sheer monsters." Some interpreters explain "sheer monsters" here as the poor health of Quintus. "Monsters" is also applied to incredible things and prodigious lies; thus, Quintus Serenus called those words spoken by some to drive away diseases "monsters" in these verses: "And I shall remain silent about many other monsters of words, for vain superstition believes that a fever can be dispelled by various songs."

Furthermore, things that are difficult to understand—like hidden and obscure enigmas—are called monsters. Seneca followed this meaning in the first book of the *Thebaid* when he said: "Who shall explain such great monsters?" Again, when a form so lovely and remarkable is seen in a man or woman that nothing more charming could be fashioned by nature, it is popularly called a "monster of beauty." On this subject, Francesco Petrarch sang of the beauty of Laura: "O proud and rare monster among women." Conversely, a man who is the very mirror of deformity is also called a monster. We read in the *Life of Aesop* that the wife of Xanthus, marvelling at the great deformity of her new slave, Aesop, scolded her husband, saying: "From where did you bring me this monster?