the murdered girl proclaimed doom to his ear. It is added, and, if we
extend our belief further, we must attribute the apparition to the
skill of the priests, that, still tortured by the ghost of Cleonice,
he applied to those celebrated necromancers who, at Heraclea [157],
summoned by gloomy spells the manes of the dead, and by their aid
invoked the spirit he sought to appease. The shade of Cleonice
appeared and told him, "that soon after his return to Sparta he would
be delivered from all his troubles." [158]

Such was the legend repeated, as Plutarch tells us, by many
historians; the deed itself was probable, and conscience, even without
necromancy, might supply the spectre.

V. Whether or not this story have any foundation in fact, the conduct
of Pausanias seems at least to have partaken of that inconsiderate
recklessness which, in the ancient superstition, preceded the
vengeance of the gods. After his trial he had returned to Byzantium,
without the consent of the Spartan government. Driven thence by the
resentment of the Athenians [159], he repaired, not to Sparta, but to
Colonae, in Asia Minor, and in the vicinity of the ancient Troy; and
there he renewed his negotiations with the Persian king. Acquainted
with his designs, the vigilant ephors despatched to him a herald with
the famous scytale. This was an instrument peculiar to the Spartans.
To every general or admiral, a long black staff was entrusted; the
magistrates kept another exactly similar. When they had any
communication to make, they wrote it on a roll of parchment, applied
it to their own staff, fold upon fold--then cutting it off, dismissed
it to the chief. The characters were so written that they were
confused and unintelligible until fastened to the stick, and thus
could only be construed by the person for whose eye they were