[222] See Jastrow, _Religion_ II 943, 1. The vulture eats the liver because it is the seat of life. The renewal of the liver is the renewal of life. Prometheus thus suffers perpetual death and is yet condemned to eternal renewal of life. This view of the liver is incidentally a proof of the high antiquity of the myth. [223] See Jastrow, _Religion_ II 320 seq. [224] Vol. 38 (190), 209-311. [225] Schwalbe, _Mißgeburten und Mißbildungen bei Menschen und Tieren_ I 39 also favors this view. [226] See p. 4 and Jastrow, _Religion_ II 740 seq. [227] See Jastrow, _Religion_ II 937, 2. In Se-ma Tsien's _Memoires Historiques_ tr. by Chavannes I 13, there is a reference to a monster which had the body of a man and the head of an ox, and which was born to a woman through a dragon. [228] See Spiegelberg, _Geschichte der ägyptischen Kunst_ 17; Maspero _Art in Egypt_ 40. [229] _The Evolution of the Aryan_ 101. [230] Pointed out by Hommel, _Grundriß der Geographie und Geschichte des alten Orients_ I 113-129 who, however, includes much in his discussion that is doubtful, and draws conclusions that are entirely too far reaching. [231] See Maspero, _Art in Egypt_ 80. [232] _Geschichte der ägyptischen Kunst_ 35--perhaps to Amenemhat III of the 12th dynasty. [233] Hist. Nat. VII 3. [234] See also Phlegon, Mirabilia (ed. Keller) IV-X including (VI) the case of a woman turning into a man in the days of Emperor Claudius at Antiochia. [235] See Joseph Jacobs, Introduction to his edition of the _Fables of Bidpai_ (London 1888) XXXIX-LI. [236] See the references in Ernest Martin, _Histoire des Monstres depuis l'antiquité jusqu'à nos jours_ (Paris 1880) 7 seq. Martin's book is a mine of valuable information on this subject. [237] Banquet of the Seven Sages § 3. The story is placed in the days of Periander and Thales, and relates the remarkable birth of a centaur in the herd of Periander. Thales is asked to examine the strange creature, and after doing so asks the diviner Diocles, whether he does not intend to make some expiation in order to avert the anger of the gods. The diviner answers 'Why not?', and assures Thales that the birth of the monster is an omen of discord and sedition. Thales smiled and looking at the young shepherd of Periander in charge of the herd advised Periander to keep a look-out on his young men, or to provide wives for them. The intimation reflects little credit on Thales' knowledge of the processes of nature. [238] See for actually occurring human monstrosities, Hirst and Peirsol, _Human Monstrosities_; Kitt, _Pathologische Anatomie der Haustiere_ (4th ed.) I Chap. III and Guinard's _Précis de Teratologie_ (Paris 1893), e. g. in the last named work, a lamb without ears (168), an infant with a caudal appendix (82), club-foot (131--still called pied d'equin), six toes (128), a pig with five divisions of the hoof, a lamb with four divisions, a dog with six etc. (129). [239] Hist. Nat. VII § 3.