The Persian wars brought new influences to bear upon Greek religion in general and witchcraft in particular. With Darius and Xerxes came the magic practised by the followers of Zoroaster. Pliny has it that Xerxes was accompanied by Osthanes, a writer on magic, and this statement, whether or no correct in itself, expresses a general truth. Later, after the Greek irruptions into Persia and Assyria, the Chaldeans effected a peaceful occupation of Greece to such effect that "Chaldean" came to be synonymous with doctor, magician, or sorcerer. Like those of their descendants whose advertisements make the fortunes of our newspaper proprietors to-day, they cured sufferers from incurable diseases, provided, for a small fee, infallible recipes for making money quickly, and acted as mediators between heaven and such offenders as could not approach it through the regular channels with any hope of success. Naturally, also, they did not neglect such a popular "line" as prophecy, sometimes for distinguished clients, as, for example, the father of Euripides, who is said to have consulted a Chaldean as to his son's destiny. In a word, they took the place of quack-doctors, palmists, "get-rich-quickly" colleges, and the various other practitioners in allied branches of swindling, whose operations to-day are generally hailed as remarkable instances of American "cuteness" and originality. That the Greek witch of the older school should be powerfully influenced by such innovators was natural enough, the more so that in Chaldea women took a foremost part in practising the more evil kinds of magic. Accordingly, we may accept the date of the Persian Wars as that in which commenced a change in the whole character of Grecian witchcraft. The witch became less terrible in that she was less spiritual, but more pernicious in that she dabbled more with material evil. Hecate was a sufficiently awesome figure, but her terrors were more or less impartial in their scope, and might affect one man as well as another, did he happen to come into contact with them. The witch of later times concentrated her malignancy upon a particular object, and thus became the apt instrument of private vengeance and a force definitely detrimental to social weal. Yet another powerful influence upon Greek magic was exerted by Egypt. Witchcraft and astrology after the Egyptian method were held in as high respect as were those of the Chaldean convention, and Nectanebus, the last native King of Egypt (about 350 B.C.), was acknowledged in Hellas as the most redoubtable of the magicians. He was an adept in the use of waxen images, and among those to whom he sent dreams was Philip of Macedon.