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to sacrifice and to practice astronomy and geometry. It is not unclear. It is said that the Chaldeans discovered sacrificing to the gods, or the Cypriots; so the account is disputed. The Chaldeans are a Persian nation. They say that the Babylonians first discovered astronomy through Zoroaster, and the Egyptians received it second. The Egyptians discovered geometry, having been taught beforehand by the vastness of the land and the division of the regions, and then writing it down and using it. But magic, he says, the Medes discovered, then the Persians, but the Medes were first. Magic differs from sorcery, and sorcery from witchcraft in these ways: magic is the invocation of beneficent demons for the accomplishment of some good, just as the ordinances of Apollonius of Tyana were for a good purpose. But sorcery is the invocation of malevolent demons who frequent tombs for the accomplishment of some evil. "Goeteia" (sorcery) is so called from the wailing (gooi) and lamentations that take place around tombs. Witchcraft is when someone gives to another some deadly preparation, or for a love potion, by mouth. 4.71 The seventy-first account is about oneiromancy. It is as follows. Telmissos is a city of Lycia. This is a most ancient city. It existed also in the time of Croesus. These people are said to be the first to have discovered dreams, to interpret them and portents. For they would say, if something strange had happened, that it signifies this, and in every case, just as they said, it would turn out. 4.72 The seventy-second account is about augury. It is said, then, that the Phrygians discovered all of augury. Of augury, one part is ornithoscopy, another oikoscopy, another enodion, another cheiroscopy, and another palmic. Ornithoscopy, then, is when, from the flight of this or that bird, whether in front or behind, to the right or to the left, we say that it signifies this. It is said that Telegonus first discovered it. Oikoscopy is when one interprets things happening in the house, and says that this signifies that. Since a weasel appeared in the house, or a snake, or a mouse, or oil ran out, or honey, or wine, or ash, or something else, that it signifies this. Xenocrates wrote about these things. Enodion is when one interprets things encountered on the road, that, "If someone carrying this meets you, this will happen to you; if so-and-so, that." Which Pollis wrote about. Cheiroscopy is when, through the stretching out of the hands and through the wrinkles, we say that this awaits him, or that he will marry, or have children, or something of that sort; which Helenus wrote about. Palmic is what is known through the twitching of the body, for example, the right eye twitched, it signifies this, or the shoulder, or the thigh; which Poseidonius and many others wrote about. 4.73 The seventy-third account is about the revolt of the Scythians against their masters. It is as follows. A certain part of the nomadic Scythians went out from Scythia, wandering for plunder. These left their servants with the women to make cheese from the milk. The Scythians would blind their servants, and thus they had them make cheese from the milk. So when time passed, and the Scythians who had left did not return, the women went to the blinded slaves and had intercourse with them, and conceiving, gave birth. And children were born in place of the Scythians who had left. But they were slaves by their seed. The Scythians, therefore, who had long ago departed, on returning, found these men born of the slaves had come of age and were opposing them. And when a war broke out between those sown from slaves and the returned Scythians, the returned were utterly defeated. To these defeated men, therefore, someone advised that they not fight them with weapons, but with a whip. "For to fight some with weapons," he said, "is a war as from equals to equals. But to attack them with whips is as from masters to slaves." Therefore, those sown from slaves, seeing the Scythians with whips, submitted as to their own masters. And so the war was ended. 4.74 The seventy-fourth account is concerning the Thessalian horse and the Lacedaemonian woman. It is as follows. Every city had something exceptional

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θύειν καὶ ἀστρονομεῖν καὶ γεωμετρεῖν. ἔστι δὲ οὐκ ἀσαφής. Λέγεται δὲ ὅτι τὸ θύειν θεοῖς Χαλδαῖοι ἐξηῦρον, ἤτοι Κύπριοι· διφορεῖται οὖν ἡ ἱστορία. Χαλδαῖοι δὲ ἔθνος Περσικόν. Τὴν δὲ ἀστρονομίαν λέγονται πρῶτοι εὑρηκέναι Βαβυλώνιοι διὰ Ζωροάστρου, δεύτεροι δὲ ἐδέξαντο Αἰγύπτιοι. Τὴν δὲ γεωμετρίαν εὗρον Αἰγύπτιοι ἐκ τοῦ ἀπλέτου τῆς γῆς καὶ τῆς διαιρέσεως τῶν χωρῶν προδιδαχθέντες, καὶ εἶθ' οὕτως συγγράψαντες καὶ χρώμενοι. Τὴν δὲ μαγείαν, φησίν, εὗρον Μῆδοι, εἶτα Πέρσαι, πρῶτοι δὲ Μῆδοι. διαφέρει δὲ μαγεία γοητείας καὶ γοητεία φαρμακείας τούτοις, ὅτι ἡ μὲν μαγεία ἐπίκλησίς ἐστι δαιμόνων ἀγαθοποιῶν πρὸς ἀγαθοῦ τινος σύστασιν, ὥσπερ τὰ τοῦ Ἀπολλωνίου τοῦ Τυανέως θεσπίσματα δι' ἀγαθὸν γεγόνασιν. γοητεία δέ ἐστιν ἐπίκλησις δαιμόνων κακοποιῶν περὶ τοὺς τάφους εἰλουμένων ἐπὶ κακοῦ τινος σύστασιν. γοητεία δὲ ἤκουσεν ἀπὸ τῶν γόων καὶ τῶν θρήνων τῶν περὶ τοὺς τάφους γινομένων. φαρμακεία δὲ ὅταν διά τινος σκευασίας θανατηφόρου ἢ πρὸς φίλτρον τις δοίη τινὶ ἢ διὰ στόματος. 4.71 Ἑβδομηκοστὴ πρώτη ἐστὶν ἱστορία ἡ περὶ τῆς ὀνειρομαντείας. ἔστι δὲ αὕτη. Τελμισσὸς πόλις ἐστὶ Λυκίας. αὕτη δὲ παλαιοτάτη πόλις. ἦν δὲ καὶ ἐπὶ τῶν χρόνων τοῦ Κροίσου. οὗτοι λέγονται πρῶτοι τοὺς ὀνείρους εὑρεῖν, διακρίνειν καὶ τὰ τέρατα. ἔλεγον γάρ, εἰ γέγονέ τι παράδοξον, ὅτι τόδε σημαίνει, καὶ πάντως, ὡς ἂν εἶπον, συνέβαινεν ἐξέρχεσθαι. 4.72 Ἑβδομηκοστὴ δευτέρα ἐστὶν ἱστορία ἡ περὶ τῆς οἰωνιστικῆς. Λέγονται τοίνυν Φρύγες εὑρεῖν πᾶσαν τὴν οἰωνιστικήν. τῆς δὲ οἰωνιστικῆς, τὸ μέν ἐστιν ὀρνεοσκοπικόν, τὸ δὲ οἰκοσκοπικόν, τὸ δὲ ἐνόδιον, τὸ δὲ χειροσκοπικόν, τὸ δὲ παλμικόν. Ὀρνεοσκοπικὸν οὖν ἐστιν ὅταν πετομένου τοῦδε ἢ τοῦδε τοῦ ὄρνιθος, ἢ ἐμπρὸς ἢ ὀπίσω, ἢ δεξιὰ ἢ ἀριστερά, εἴπωμεν ὅτι τόδε σημαίνει. λέγεται δὲ ἐξευρηκέναι αὐτὴν πρῶτος Τηλέγονος. Οἰκοσκοπικὸν δέ ἐστιν ὅταν τὰ ἐν τῷ οἴκῳ συμβαίνοντα ἐξηγήσεται, καὶ εἴπῃ ὅτι τόδε σημαίνει. ἐπειδὴ ἐν τῇ στέγῃ ἐφάνη γαλῆ, ἢ ὄφις, ἢ μῦς, ἢ ἐκενώθη ἔλαιον, ἢ μέλι, ἢ οἶνος, ἢ τέφρα, ἢ ἄλλο τι, ὅτι τόδε σημαίνει. ταῦτα δὲ συνεγράψατο Ξενοκράτης. Ἐνόδιον δέ ἐστιν ὅταν ἐξηγήσεται τὰ ἐν τῇ ὁδῷ ὑπαντῶντα, ὅτι, Ἐάν σοι ὑπαντήσῃ τις τόδε βαστάζων, τόδε σοι συμβήσεται, ἐὰν ὁ δείνα, τόδε. ὅπερ συνεγράψατο Πόλλις. Χειροσκοπικὸν δέ ἐστιν ὅταν διὰ τῆς ἐκστάσεως τῶν χειρῶν καὶ διὰ τῶν ῥυτίδων εἴπωμεν ὅτι τόδε αὐτὸν μένει, ἢ ὅτι γαμεῖ, ἢ παιδοποιεῖ, ἤ τι τοιοῦτον· ὃ συνεγράψατο Ἕλενος. Παλμικὸν δέ ἐστι τὸ διὰ τῆς πάλσεως τοῦ σώματος γνωριζόμενον, οἷον, ἐπάλθη ὁ δεξιὸς ὀφθαλμός, τόδε σημαίνει, ἢ ὁ ὦμος, ἢ ὁ μηρός· ὃ συνεγράψατο Ποσειδώνιος καὶ ἄλλοι πολλοί. 4.73 Ἑβδομηκοστὴ τρίτη ἐστὶν ἱστορία ἡ περὶ τῆς ἐπαναστάσεως τῶν Σκυθῶν τοῖς δεσπόταις. ἔστι δὲ αὕτη. Τῶν νομάδων Σκυθῶν μέρος τι ἐξῆλθεν ἐκ τῆς Σκυθίας πλανώμενον ἐπὶ ληστείᾳ. εἴασαν δὲ τοὺς οἰκέτας οὗτοι μετὰ τῶν γυναικῶν τυρεύειν τὸ γάλα. τοὺς δὲ οἰκέτας αὐτῶν ἐξετύφλουν οἱ Σκύθαι, καὶ οὕτω παρεῖχον αὐτοῖς τυρεύειν τὸ γάλα. χρόνου οὖν ἐγγενομένου, καὶ τῶν Σκυθῶν τῶν ἐξελθόντων μὴ ὑποστρεφόντων, αἱ γυναῖκες φοιτῶσι παρὰ τοῖς δούλοις τοῖς ἐκτυφλωθεῖσι καὶ συγγίνονται αὐτοῖς, καὶ συλλαβοῦσαι γεννῶσι. καὶ γίνονται παῖδες ἀντὶ τῶν ἐξελθόντων Σκυθῶν. ἦσαν δὲ δοῦλοι κατὰ τὸ σπέρμα. Οἱ οὖν πάλαι ἐξελθόντες Σκύθαι ὑποστρέψαντες, εὗρον τούτους τοὺς γεννηθέντας ἐκ τῶν δούλων ἡβήσαντας καὶ ἐναντιουμένους αὐτοῖς. καὶ γενομένου πολέμου μεταξὺ τῶν δουλοσπόρων καὶ τῶν ἐπανελθόντων Σκυθῶν, ἡττῶνται πάνυ οἱ ἐπανελθόντες. τούτοις οὖν ἡττηθεῖσιν εἷς τις συνεβούλευσε μὴ ὅπλοις αὐτοὺς πολεμῆσαι, ἀλλὰ διὰ μάστιγος. Τὸ γὰρ δι' ὅπλων, φησί, πολεμῆσαί τινας, ὡς ἀπὸ ἴσων εἰς ἴσους ἐστὶν ὁ πόλεμος. τὸ δὲ διὰ μαστίγων αὐτοῖς ἐπελθεῖν, ὡς ἀπὸ δεσποτῶν εἰς δούλους ἐστίν. οἱ οὖν δουλόσποροι θεασάμενοι τοὺς Σκύθας μετὰ τῶν μαστίγων ὑπέκυψαν ὡς οἰκείοις δεσπόταις. καὶ οὕτω κατελύθη ὁ πόλεμος. 4.74 Ἑβδομηκοστὴ τετάρτη ἐστὶν ἱστορία ἡ κατὰ τὴν Θετταλικὴν ἵππον καὶ τὴν γυναῖκα τὴν Λακεδαιμονίαν. ἔστι δὲ αὕτη. Πᾶσα πόλις κατ' ἐξαίρετόν τι εἶχεν