born in the year 573 B. C. (309) presaged the defeat of the Persians. A child without arms (316) and the tail of a fish instead of legs, born in Thrace in 601 A. D., was ordered to be killed. In 854 A. D. a boy attached to a dog was born (352, see the illustration). This happened in the days of Lotharius Caesar, duke of Saxony, who soon thereafter died. In 858 A. D. (353) a monstrosity of mixed shape was born and all kinds of misfortunes followed. Twins united at the loins born in England in 1112 are brought into connection with a victory of King Boleslaus of Poland and the death of Waldrich, duke of Saxony. He carries his chronicle beyond 1543[242] in which year a human monstrosity was born at Cracow, with flames starting out of the eyes, mouth and nose, with horns on its head, with the tail of a dog, with faces of apes on its breast and legs, with the eyes of a cat and with claws. It lived for four hours, cried 'Vigilate, Dominus Deus vester adventat' and expired. The point of view throughout is the time-honored one that the monstrosity is a =monstrum=--a sign sent by an angered deity, just as on the other hand as a trace of the pristine ignorance of the processes of nature, the belief continued to prevail that such monstrosities were due to the intercourse of women with demons--either wilfully accomplished by the woman, or without her knowledge. Martin in his _Histoire des Monstres_ devotes an entire chapter[243] to illustrations of this belief, which is advocated as late as the year 1836 by Goerres[244], the Professor of Philosophy at the Munich University, and even as late as the year 1864 by Delaporte in a book on the devil[245]. Such a belief which involves the possibility of pregnancy without the ordinary sexual intercourse and which has left its traces far and wide[246] in the religious history of mankind must have acted as a powerful agent in maintaining also the belief in all kinds of monstrosities that could never have occurred. The demons naturally could do anything, and thus a very simple theory was evolved to account for such monstrosities and which supplemented the older one[247] that accounted for the simpler hybrid beings as due to the intercourse of a human being with an animal. The cooperation of the demons, moreover, was a natural correlative to the belief that deviations from the normal course of things were omens. Even Christian theology found no difficulty in assuming that God permitted a demon to exercise his power over those who had through sin forfeited the Divine protection, with the result that in many cases the unfortunate mother was brought before a tribunal and not infrequently suffered death for the sin of intercourse with some demon. Martin's work, above referred to, also furnishes abundant evidence of the persistency both of the belief in monsters and of their being regarded as omens even in the scientific world down to a very late date. He tells the story[248]