[28:1] Apollodorus, king of the small state of Cassandreia, was regarded as having been unsurpassed in tyranny, cruelty, and debauchery. The mention of his daughters in this vision makes it probable that he was guilty of some horrible outrage of violence or lust of which they were the victims. [28:2] The crime or type of depravity of which Hipparchus was guilty can be inferred only from the vision here reported. [28:3] Ptolemy Ceraunus was the eldest son of Ptolemy Soter; but, on account of his violent passions and moral obliquity, his father designated a younger son as his successor. Ceraunus then emigrated to Macedonia, became intimate with Seleucus, murdered him treacherously, and himself assumed the sovereignty; but in less than a year he was defeated by the Gauls who then first invaded that region, was taken prisoner, and was put to death with the utmost barbarity. [28:4] Plutarch tells this story with fuller details in his life of Cimon. The Pausanias referred to is the Spartan viceroy and general of that name. Byzantium, which had been a stronghold of the Persians, was held by the Lacedaemonians, under Pausanias, at the time of the retreat of the Ten Thousand. [29:1] The rites differ; but the belief in necromancy has undergone no essential change from the days of the witch of Endor to the present time, and there have probably been in every age, as now, ceremonies which have brought credulous men and women into imagined communion with departed spirits. The history of necromancy shows many resemblances, and still more analogies, in different countries, ages, and degrees of culture. [30:1] One of Alexander’s generals, and after Alexander’s death king of Thrace. [30:2] Simonides is said to have been the first poet who eulogized the subjects of his verse from mercenary motives. As his panegyrics had great poetical merit, and were much sought and well paid for, yet with few expressions of gratitude, he was wont to say that his chest of money was full, the chest designed for thanks empty. [31:1] These verses are probably from a lost tragedy of Euripides. The myths about Ino are various, and mutually inconsistent. According to some she killed, according to others she endeavored to kill, the children of her husband, Athamas, by a former wife. Still others charge her with the murder of her own son or sons. She at length leaped into the sea, and emerged a goddess, under the name of Leucothea,—certainly a better name in heaven than she could have borne on earth. [32:1] Apollodorus is said to have bound his associates in some movement for his own aggrandizement by bringing them together at a festival, and at its close giving them evidence that they had been feeding on human victims.