[198] Herodotus I § 85; Cicero, De Divinatione I 53. The latter preserves the tradition in its correct form =Croesi filium cum infans esset locutum=. The omen consists in the fact that the =infant= speaks as in the cases reported by Julius Obsequens (see above 52). In Herodotus the story is perverted through the rationalistic touch that the son of Croesus was dumb for many years (cf. also §§ 34 and 39) but suddenly acquired the power of speech. The story loses its point by this modification. The correct form of the story is also given by Lycosthenes, _Prodigiorum ac Ostentorum Chronicon_ 65. The 'speaking' infant of which Wuelker, _Prodigienwesen bei den Römern_ 20 gives six instances, was always regarded as an ill omen, prognosticating some national misfortune. [199] See above p. 39. [200] See the writer's article 'The Liver as the Seat of the Soul' in 'Studies in the History of Religions in honor of C. H. Toy' 164 and Jastrow, _Religion_ II 742. Several of the models are now in the Berlin Museum, and will, it is hoped, soon be published. [201] See Herbig's article on the 'Etruscan Religion' in Hastings' Dictionary of Religion and Ethics. The possibility, indeed, that the Etruscans belong to one of the Hittite groups is to be seriously considered, though naturally the problem cannot be approached until further advances in the decipherment of the Hittite inscriptions shall have been made, following along the line of R. C. Thompson's recent attempt "A New Development of the Hittite Hieroglyphics" (Oxford 1913), which unquestionably marks considerable progress. [202] See further Jastrow, _Religion_ II 320, 3. [203] See above 26. [204] Aristotle, de Generatione IV, 54 refers to a physiognomist who traced back all such 'malformations' (as Aristotle calls them) to two or three animals, and whose views he says met with much favor, the assumption being that such hybrid beings were produced by the union between a woman and an animal, or by crossing of animals. As a matter of fact intercourse between a human being and an animal never produces results, and the crossing of animals only in restricted cases, which do not enter into consideration in the birth-omens. See above p. 26 note 1. [205] Cun. Texts XXVII Pl. 29. [206] Cun. Texts XXVII Pl. 48. [207] The name given to these demons. See Jastrow, _Bildermappe zur Religion Babyloniens und Assyriens_ Nr. 62. [208] See above p. 29 seq. [209] In the Chronicle of Eusebius (ed. Schoene I 14, 18). See also Zimmern, _Keilinschriften und das Alte Testament_ II 488 seq. [210] See Ungnad's translation in Gressmann's _Altorientalische Texte und Bilder_ I 8.