[384] Cohortatio ad Gentes, edit. Potter. Oxford 1715., Vol. I. p. 20., Πολλὰ κἀγαθὰ γένοιτο τῷ τῶν Σκυθῶν βασιλεῖ, ὅστις ποτὲ ἦν· οὗτος τὸν πολίτην τὸν ἑαυτοῦ, τὸν παρὰ Κυζικηνοῖς μητρὸς τῶν θεῶν τελετὴν ἀπομιμούμενον παρὰ Σκύθαις, τύμπανόν τε ἐπικτυποῦντα, καὶ κύμβαλον ἐπηχοῦντα τοῦ τραχήλου, οἷα τινὰ Μηναγύρτην ἐξηρημένον, κατετόξευσεν, ὡς _ἄνανδρον_ αὐτόν τε παρὰ Ἕλλησι γεγενημένον, καὶ τῆς _θηλείας_ τοῖς ἄλλοις Σκυθῶν διδάσκαλον _νόσου_. for translation see text. [385] _Herodotus_, Histories, Bk. IV. ch. 76. [386] In Anacharsid. I. ch. 8. note 4. The question here is solely of Greek customs (ἑλληνίζειν, βιοῦν ἤθεσιν Ἑλληνικοῖς—to Greecize, to live after Greek fashions), without any evil implication, or of Greek mysteries (τελετὰς Ἑλληνικὰς διατελοῦντα carrying out Greek rites). How else could the words, γλώσσης, γαστρὸς, αἰδοίων κρατεῖν (to be master of tongue, of belly, of _members_) have been used as a motto on the pedestals of statues of Anacharsis, and how could he himself have written to Croesus, that after he had learnt the customs of the Greeks, ἀπόχρη με ἐπανήκειν ἐς Σκύθας _ἄνδρα ἀμείνονα_ (I was bound to return to the Scythians _a better man_). For the rest Anacharsis is called the son of Gnurus and brother of the Scythian king Caduidas, who stabbed him on a hunting party. [387] Archaelog. Jud., bk. II. [388] _Hephaestionis_ Enchiridion (de metris) ad MS. fidem recensitum cum notis variorum, praecipue Leonardi Hotchkis, A. M. curante Th. Gaisford, Edit. nova et auct. Lips. 1832. c. 12. p. 75. (Hephaestion’s Enchiridion (on metres); the text revised and compared with the MSS., together with notes of various Commentators, notably Leonard Hotchkiss, M. A. edit. Th. Gaisford. New and enlarged edition). Leipzig 1832., ch. 12. p. 75. [389] _Dio Chrysostom_, De Regno, Orat. IV. p. 76., Ὁ μὲν γὰρ ἀσθένης τε καὶ ἄτολμος ἐκ τούτου τοῦ γένους δαίμων ἐπί τε τὰς _γυναικείας νόσους_ καὶ _ἄλλας αἰσχύνας_, ὁπόσαις πρόσεστι ζημία καὶ ὀνείδη, προσάγει ῥαδίως. for translation see text.—Ὁ δ’ ἐκ μέσων ἀναβοάτων τῶν γυναικῶν, ὀξύτερον καὶ ἀκρατέστερον· λευκὸς ἰδεῖν, ἐντρυφερὸς αἰθρίας καὶ πόνων ἄπερος, ἀποκλίνων τὸν τράχηλον, ὑγροῖς τοῖς ὄμμασι, μάχλον ὑποβλέπων, ἀεὶ τὸ σῶμα καταθεώμενος, τῇ ψυχῇ δὲ οὐδὲν προσέχων, οὐδὲ τοῖς ὑπ’ αὐτῆς προστασσομένοις. (But that Spirit which cries out from the midst of women is something shriller and more intemperate; he is pale to look upon, wanton and luxurious, incapable of enduring open air or toil, drooping the neck, with liquorish eyes, casting stolen glances of lewdness, ever looking down upon the body, but giving no thought to the soul, nor the things beneath its ordinance). [390] Comp. author’s Work, De Sexuali Organismorum Fabrica (Of the Sexual Conformation of Organisms), Pt. I. Halle 1832. pp. 1-12., where these relations are brought out in detail, and referred back to anatomical reasons.