# INDEX
The index continues with an illustration of an infant with a twisted neck [466], followed by depictions of an infant without arms or legs [478], one with a transposed arm [487], and another with mutilated hands [469]. Further entries include an infant with doubled fingers [497], one with distorted hands and feet [499], and an infant with webbed, goose-like hands and feet [504]. There are also images of an infant with an open belly [506], one with pointed projections in place of feet [521], and another lacking a leg [477]. The catalog of anomalies includes three-footed [534] and four-footed [535] infants, one with canine feet [571], an Ethiopian infant [579], a hairy infant [581], one that appears hooded [583], and another clothed in a fleshy mantle [584].
Regarding prenatal conditions, the text details the position of a petrified infant—a lithopedion—within the womb [591.g], various other fetal positions [49.h], and an illustration of an infant as it resides in the uterus [50]. It mentions a birth of nine infants at once [51.b], methods for making infants stronger [103.g], and regions where they are not raised on milk [103.h]. Also noted are infants born with marks of nobility [215.e], the use of noble-born infants in sacrifices [315.e], and children born already having teeth [446.d]. There are descriptions and illustrations of infants born without feet [519.g–h, 520, 521, 523, 524], those with three feet [533.h], or four feet [533.b, 536.a]. It also includes plates of twins joined at the back [642, 643] or at the side [644], as well as the moral symbolism of infants [251.e], the marvel of infants born with tails [349.h], and the etymology of the word "infancy" [250.d].
The influence of the heavens is explored through the power of celestial influx [391.h, 392.a]. Moral and social entries discuss the vice of ingratitude [118.d], the hieroglyph for the ungrateful [156.c], and a definition of the groin [78.a]. Other topics include the nature of gifts from enemies [269.e], the benefits of grafting [272.b], and family heraldry featuring various body parts—such as heads [305.g], hands [305.h], arms [ibid.], legs, and feet [306.a]—or an entire human figure [ibid.]. The hand is identified as the "instrument of instruments" [113.g]. The index also mentions merchants [139.h], the location of an island with a gold mine [39.e], and another inhabited by monkeys [39.h]. Cognitive and anatomical notes cover the nature of the intellect [72.b], its hieroglyph [157.f], and the space between the shoulder blades [77.f]. Dreams involving the intestines are discussed [151.h], as are "signatures" or signs of the intestines found in plants [307.h], their moral symbolism [246.a, 258.d], and their total number [80.d].
In botany, the text lists various species of chicory [680.c] and monstrous chicory plants with their respective illustrations [680.d, 682]. It notes that envy destroys all virtues [119.f] and explains the purpose of the membranous coverings of the fetus [582.d]. Mythological transformations include Io into a cow [185.e], while historical notes mention Pope Joan, the woman believed to have been a Roman Pontiff [211.g]. The text cites Giovanni Antonio Godi [416.c, 543.e, 554.b] and Giovanni Agostino Cucchi [449.g, 513.e].
Religious and symbolic imagery includes Jupiter the Savior [483.h], a statue of Jupiter with three eyes [301.e], and various other depictions of the god [268.b]. There are entries for the hieroglyph of an angry man [156.d], a case of sciatica cured by chance [125.e], and the hieroglyph for Italy [157.f]. It describes how "Restored Italy" is painted [282.d], the customs of the Italians [105.f], and the history of wandering gods [152.b]. Regarding the Jews, it discusses why they are called *Verpi* [78.a] and describes their rituals [97.e]. Legal themes include a one-eyed judge [264.d], the duties of a just judge [266.a], the hieroglyph for a judge [157.e], and statues of judges without hands [301.g]. Judgment is shown through the eyes [225.e], and various body parts are used to signify judges in moral doctrine [241.h].
Anatomical and mythological notes continue with a definition of the collarbone [76.d], Juno’s transformation into a cow [193.e] or into Beroe [188.a], and her illustration [294.a]. Jupiter’s many transformations are listed: into Diana [186.a], a bull [187.f], or a ram [193.a]. He is described as the Defender [284.a] and the Stayer [ibid.], and the text mentions how he was depicted among the Eleans [268.c], as well as versions of him with four ears or three eyes [268.d], among other varied forms [195.e]. Finally, the index touches upon the nature of jurisprudence [254.c], the necessity of seeking just things from God [277.f], how youth is represented in moral teaching [240.a], and images of youths in symbols [262.a]. It concludes this section with an illustration of a young woman from Gaul lacking legs and feet [532].
L
The section for the letter **L** begins with the composition of the lips [80.c], monstrous lips [461.e], and a monster with many lips [382.e]. It also notes blemishes on the lips [130.a], the "Labeones"—those with prominent lips [137.g], the hieroglyph for labor [156.b], and the Labyrinth of Crete [199.e].