We have now, we think sufficiently, proved that _Herodotus_ as well as the other writers who use the expression νοῦσος θήλεια (feminine disease), denoted by it merely a _Vice_, which lent a feminine character to the behaviour and indeed to the whole look and mode of life of a man, assimilating him equally in body and in mind to the woman. Throughout the enquiry we have kept our eyes fixed on the _cause_ of this transformation; and we shall now find it easy to estimate the value of a passage of _Hippocrates_, originally brought forward by _Mercurialis_ (loco citato, p. 143. Note 10.) later by _Zwinger_[392] and others, but which _Stark_ in particular has characterised as _a more complete delineation of the disease, merely pointed out and named νοῦσος θήλεια (feminine disease)by Herodotus_. On the other hand _Bouhier_ specially and strenuously denies the identity of the two, yet without accurately recognising the true relationship. Hippocrates in his well-known Work on _Air, Water and Environment_, describes the country of the Scythians as a bare but well-watered tableland, with so cold and damp a climate that a heavy mist covered the fields all day long and only a short summer was enjoyed. The inhabitants he says are arrogant, puffed up and exceedingly idle creatures, in outward look and mode of life having little distinctly marked characteristics of sex, the men having only very moderate desire for coition, and the women, whose menstruation is less frequent, possessing little capacity for conception. Then he goes on[393]: “Moreover there are very many men amongst the Scythians resembling Eunuchs (εὐνουχίαι); these not only follow women’s occupations (show feminine inclinations, behave as women?—γυναικεῖα ἐργάζονται) just like the women, but also bear a name signifying this, for such men are called No-men (ἀνανδριεῖς). The natives ascribe the cause to a deity; they are afraid of these men, and show them a slavish respect (προσκυνέουσι[394]), though each individual dreads such a fate for himself. It seems to me that affections of this sort may be said to have come from a deity to exactly the same degree as all other diseases,—no single one is more than any other in a sense of divine origin. Each one of them has its own peculiar nature, and nothing happens outside its nature. Now how these affections arise in my opinion, I will proceed to state. From constant riding they get κέδματα[395] (varicose dilatations), because their feet always hang away from the horse. Hence they become lame, and get, those that are seriously ill, ulcers on the hips (in the region of the _ischium_, festering of the _cotyla_ or joint-socket?[396]). Then they treat themselves with a view to cure in the following fashion. So soon as the complaint breaks out, they open their veins on either side of the ear; then when the blood has flowed, they fall asleep from weakness, and go on sleeping till they wake, some of them cured and some of them not.