[327] In the first part of book xi are contained the remnants of the sciences of human anatomy and physiology as the ancients had known them. The second part is devoted to unnatural births, which were regarded as having a prophetic meaning, and to monstrous races. It is not known what were Isidore’s immediate sources for bk. xi. Most of the natural science of the later Roman empire, however, was drawn ultimately from Pliny. To correspond to Isidore’s topics in this book of the _Etymologies_, comparative anatomy and physiology are found in Pliny’s _Natural History_, bk. xi, ch. 44 _et seq._, and chapters on monstrous races (_Gentium mirabiles figurae_) and on unusual and unnatural births (_prodigiosi, monstruosi partus_) are found in bk. vii. ANALYSIS I. Man and his parts (ch. 1). A description of the human body. II. The six ages of man (ch. 2). III. Monsters. 1. Monstrous births (ch. 3, 1–11). 2. Monstrous races (ch. 3, 12–27). 3. The imaginary monsters of pagan mythology (ch. 3, 28–39). 4. Transformations (ch. 4). EXTRACTS Chapter 1. On man and his parts. 4. _Homo_ is so named because he is made of _humus_ (earth), as it is told in Genesis: “Et creavit Deus hominem de humo terrae.” And the whole man made up of both substances, that is, of the union of soul and body, is termed _homo_ by an abuse of the word. 6. Man is two-fold, the inner and the outer. The inner man is the soul (_anima_); the outer man, the body. 7. _Anima_ received its name from the heathen, for the reason that it is wind (_ventus_). Wind is called in the Greek ἄνεμος; and we seem to live by drawing air into the mouth. But this is most clearly false, because _anima_ comes into being long before air can be received into the mouth, because it is already alive in the womb of the mother. 8. _Anima_ therefore is not air, as certain have thought who have not been able to form a conception of an incorporeal nature. 9. The evangelist asserts that _spiritus_ is the same thing as _anima_, saying: “Potestatem habeo ponendi animam meam et rursus potestatem habeo sumendi eam.” And in regard to the _anima_ of the Lord at the time of the passion, the same evangelist thus spoke, saying: “et inclinato capite emisit spiritum.” 10. For what is it to send forth the _spiritus_, if not to lay down the _anima_. But the _anima_ is so called because it lives, and the _spiritus_ because of its spiritual nature, or because it breathes (_inspiret_) in the body. 11. Likewise _animus_ is the same as _anima_. But _anima_ is of life, _animus_ of wisdom. Whence the philosophers say that even without _animus_ the life remains, and without the mind, _anima_ endures....