At the margin of ethnological Man, sometimes merely unisexual, sometimes misanthrope, stand the Amazons: in the _Supplices_ they seem to stand for the North,[84] and they lie beyond Caucasus in the _Prometheus_;[85] beyond that margin, there are the one-eyed, breast-eyed, and dog-headed tribes of Hesiod and of common report. Hesiodic too, in its main outlines, is the sketch of primitive Man in the _Prometheus_, with its hint of spontaneous generation[86] and its fourfold scheme of useful metals. But for Aeschylus the tribes of men are sundered rather by culture than by race. The two women in Atossa’s dream are like sisters in form and figure; it is by their dress that she knows one of them to be Persian, the other Greek.[87] So, too, the king in the _Supplices_[88] knows the Danaid chorus for foreign women by their dress. They might be Amazons, for there are no men with them; but no! they carry no bows.[89] Stay! they _do_ carry κλάδοι: that surely is Greek.[90] μόνον τὁδ’ Ὲλλὰς χθὼν συνοίσεται στόχῳ. Only in the second place comes language, to decide in a case where dress and accessories are indecisive;[91] and only when the Danaids assure him that they are really Argive, and of his own kin, are new doubts raised by their build and complexion,[92] and he questions again whether they are Libyans (with the Nile and the Κύπριος χαρακτήρ thrown in, for the aesthetic types of Egyptian and Graeco-Assyrian art), or Indians, or Amazons; outlanders, that is, of the South, the East, or the North, as we have seen. These preliminary notes have been designed to give such retrospect over the course of Greek anthropological theory as our fragmentary sources allow: but they have been enough, I hope, to show where matters stood in the lifetime of Herodotus, and also to some degree what the burning questions--or some of them--were. Now we come to Herodotus himself, to take the elements of his anthropology in similar order, and put them into their respective places.