Leo of Naples: HISTORIA DE PRELIIS ALEXANDRI MAGNI

1. Certamina vel victorias excellentium virorum infidelium ante adventum Christi, quamvis exstitissent pagani, bonum et utile est omnibus Christianis ad audiendum et intelligendum tam praelatis quam subditis, videlicet saecularibus et spiritualibus viris, quia cunctos ad meliorem provocat actionem. Nam prelati, id es rectores, legendo et considerando, quemadmodum praedicti pagani idolis servientes agebant se caste et fideliter atque in omnibus se inreprehensibiliter ostendebant, per eorum exempla bonorum operum ita acuant mentes suas, eo quod fideles et membra Christi esse videntur, ut multo magis meliores se illis demonstrent in castitate et iusticia atque pietate. Subjecti vero, id est milites sub milicia constituti, legendo vel audiendo talia certamina et operationes commilitum suorum, qui magis daemonibus quam deo militabant, certent se prudentiores ostendere illis in omni opere bono, sicut decet militibus Christi.

1. The contests or victories of excellent unbelieving men before the advent of Christ—although they were pagans—are good and useful for all Christians to hear and to understand, both prelates and subjects, namely secular and spiritual men, because it provokes all to better action. For prelates, that is, rulers, by reading and considering how the aforesaid pagans, serving idols, conducted themselves chastely and faithfully and in all things showed themselves irreprehensible, should thus, through their examples of good works, sharpen their minds, since they are seen to be faithful and members of Christ, so that they may show themselves much better than they in chastity and justice and piety. The subjects, for their part, that is, soldiers constituted under military service, by reading or hearing such contests and operations of their fellow-soldiers, who were soldiering more for demons than for God, should strive to show themselves more prudent than they in every good work, as befits soldiers of Christ.

Nam dominis carnalibus pure et fideliter secundum praeceptum apostoli deserviant, deo vero, creatori suo, tota mente ita decertent famulari custodiendo precepta eius, nulli umquam violentiam facientes aut aliena auferentes, sed in sua substantia (h)abundantes, sicut precursor et baptista Christi, beatus Johannes, in evangelio precepit, ne, quod absit, militando saeculo alienentur a militia caelesti. Licet namque et spirituales homines audire, quae et qualia certamina vel quam benignas operationes propter amorem saeculi in se habebant pagani ab initio usque ad adventum Christi, ut merendo considerent, quam sapientes et pios viros tunc possidebat diabolus excecando mentes illorum, ne suum agnoscerent creatorem et servirent creaturae potius quam creatori, et ideo intellegebant, quam iustum et necessarium fuit humano generi adventus Christi, quia secundum sacram scripturam, si nos non visitasset ex alto redemptor noster demonstrando se ipsum nobis viam salutis, per quam salvaremur, ut eum solum in trinitate adoraremus ipsumque verum creatorem omnium agnosceremus, funditus nos omnes in aeternum perieramus. Quapropter pura mente cum apostolo admirando proclamemus: 'O altitudo sapientiae et scientiae dei, quam incomprehensibilia sunt iudicia eius et investigabiles viae eius.' Et iterum cum psalmista requirentes exclamemus: 'Quis loquitur potentias domini et auditas faciet omnes laudes eius?' Subaudis: nemo.

Let them serve their fleshly masters purely and faithfully according to the precept of the Apostle; but to God, their creator, let them strive with their whole mind to be in service by keeping his precepts, doing violence to no one ever nor taking away another’s goods, but abounding in their own substance, as the forerunner and baptist of Christ, blessed John, commanded in the Gospel, lest—far be it—that by soldiering for the world they be alienated from the celestial soldiery. For it is permitted also for spiritual men to hear what and of what sort contests, or how kindly operations, the pagans had in themselves on account of love of the world from the beginning up to the advent of Christ, so that to their profit they may consider how wise and pious men the devil then possessed, by blinding their minds, lest they acknowledge their creator and served the creature rather than the creator; and therefore they understood how just and necessary for the human race was the advent of Christ, because, according to sacred Scripture, if our Redeemer had not visited us from on high, showing himself to us as the way of salvation by which we might be saved, that we might adore him alone in the Trinity and acknowledge him as the true creator of all, we all would utterly have perished forever. Wherefore with a pure mind let us, with the Apostle, cry out in admiration: 'O the depth of the wisdom and knowledge of God, how incomprehensible are his judgments and unsearchable his ways.' And again, with the Psalmist, asking let us exclaim: 'Who speaks of the powers of the Lord and will make all his praises to be heard?' You understand: no one.

2. Interea regnantibus Constantino et Romano, magnificis imperatoribus Christianorum, et principatum ducatus totius Campaniae domniantibus Johanne et Marino, excellentissimis ducibus atque consulibus, quibus quaedam necessitas accidit transmittendi missum suum usque Constantinopolim ad eosdem prefatos imperatores, et tun miserunt illuc Leonem archipresbiterum valde fidelem. Quo pergente in eandem Constantinopolitanam urbem coepit inquirere libros ad legendum. Inter quos invenit historiam continentem certamina et victorias Alexandri regis Macedoniae.

2. Meanwhile, with Constantine and Romanus reigning, magnificent emperors of the Christians, and with John and Marinus dominating the principate of the duchy of all Campania, most excellent dukes and consuls, to whom there befell a certain necessity of sending their envoy as far as Constantinople to those same aforementioned emperors, then they sent there Leo the archpresbyter, very faithful. As he was proceeding into that same Constantinopolitan city, he began to seek out books for reading. Among these he found a history containing the contests and victories of Alexander, king of Macedonia.

Et nullam neglegentiam vel pigritiam habendo sine mora scripsit et secum usque Neapolim deduxit ad suos predictos excellentissimos seniores et ad praeclaram et beatissimam coniugem eius, Theodoram videlicet senatricem Romanorum, quae die noctuque sacrae scripturae meditabatur. Viduarum namque et orfanorum atque diversorum advenarum protectrix indeficiens permanebat. Quae iuvenili aetate cursum vitae finiens infra tricesimum octavum annum migravit ad dominum.

And, harboring no negligence or sloth, without delay he wrote it out and brought it with him as far as Naples to his aforesaid most excellent elders, and to his most illustrious and most blessed spouse, namely Theodora, senatress of the Romans, who day and night meditated on sacred scripture. For she remained an unfailing protectrix of widows and orphans and of diverse newcomers. She, finishing the course of life in youthful age, migrated to the Lord before the thirty-eighth year.

Post cuius transitum praefatus Johannes, excellentissimus consul et dux, vir eius et deo amabilis, statuit mente sua ordinem scripturarum inquirere et praeclare ordinare. Primum vero libros, quos in sua dominatione invenit, renovavit atque meliores effectus, deinde anxie inquirens sicut philosophus, quoscumque audire vel habere potuit, sive rogando seu precando multos et diversos libros accumulavit et diligenter scribere iussit. Maxime ecclesiasticos libros, Vetus scilicet atque Novum Testamentum, funditus renovavit atque composuit.

After whose passing, the aforesaid John, most excellent consul and duke, her husband and beloved of God, resolved in his mind to inquire into the order of the Scriptures and to arrange it excellently. First indeed, the books which he found within his dominion he renewed and made better; then, earnestly inquiring like a philosopher, whatever he could hear of or obtain, whether by asking or by entreating, he accumulated many and diverse books and ordered them to be diligently written. Especially ecclesiastical books—namely the Old and the New Testament—he thoroughly renewed and composed.

Inter quos historiographiam videlicet vel chronographiam, Joseppum vero et Titum Livium atque Dyonisium, caelestium virtutum optimum predicatorem, atque ceteros quam plurimos et diversos doctores, quos enumerare nobis longum esse videtur, instituit. Eodem namque tempore commemorans ille sagacissimus predictus consul et dux prefatum Leonem archipresbiterum habere iam dictum librum, historiam scilicet Alexandri regis, vocavit eum ad se et de Greco in Latinum transferri precepit, quod et factum est, sicuti sequentia docent, omnibus vero laborantibus tam doctoribus quam scriptoribus bonum retribuens meritum pro salute animae et memoria nominis sui.

Among these he established, namely, historiography and even chronography, indeed Josephus and Titus Livius and Dionysius, the best preacher of the celestial virtues, and very many other and diverse doctors, whom to enumerate seems long to us. For at the same time that most shrewd aforementioned consul and duke, recalling that the aforesaid Leo the archpresbyter had the already-mentioned book, namely the history of King Alexander, called him to himself and ordered it to be transferred from Greek into Latin—which also was done, as the following things teach—rendering a good recompense to all who labored, both doctors and scribes, for the salvation of his soul and the memory of his name.

1. Sapientissimi namque Egiptiorum scientes mensuram terrae atque domantes undas maris et caelestium, id es stellarum, ordinem computantes tradiderunt universo mundo altitudinem doctrinae in magicis virtutibus. Dicunt autem de Nectanebo, quomodo subito hostes sicut nubes venissent super eum; in hoc enim non movit miliciam nec arma nec artificia ferri, sed intravit palatium apprehenditque concam eream, ponens ibi aquam pluvialem, tenens in manu virgam [eb]eneam et per magicas artes vocabat daemones et per istam magicam artem incantations videbat atque intellegebat in ipsa conca navidia, quae super eum veniebant.

1. For the most wise Egyptians, knowing the measure of the earth and taming the waves of the sea and of the heavens—that is, of the stars—computing the order, handed down to the whole world the loftiness of doctrine in magical virtues. Moreover, they tell about Nectanebo, how suddenly enemies came upon him like clouds; for in this he did not move the army, nor arms, nor the artifices of iron, but he entered the palace and took a bronze basin, placing rainwater in it, holding in his hand an ebony rod, and by magical arts he summoned demons; and through this magical art of incantations he saw and understood in that very basin the navies which were coming upon him.

2. Erant enim speculatores in partibus Romaniae; venit quidam ex eis ad eum dicens: 'Magnissime Nectanabe, venis super te multitudo non parva dena milia inimicorum. Sunt ibi Scithei et Cones, Ibires, Stidi, Arabes, Oxidrakes, Lampasidri, Lisanii, Bosphori arghi, Chaldei, Sarbii atque Agriophagi et quantae gentes sunt in oriente magnae et sine numero.' Hoc dicendo princeps miliciae subrisit Nectanabus et dixit: 'Tu enim custodiam, quam tibi credo, bene et vigiliter observa; at tamen non sicut miles responsum dedisti, sed sicut pavidus homo. Virtus enim non paret in multitudine populi sed in promptitate.

2. For there were scouts in the regions of Romania; a certain one of them came to him, saying: 'Most mighty Nectanabus, there is coming upon you a not small multitude—tens of thousands—of enemies. There are there Scythians and Cones, Iberians, Stidi, Arabs, Oxydracae, Lampasidri, Lisanii, Bosphori Argi, Chaldeans, Sarbii, and Agriophagi, and as many great nations as are in the East, without number.' At this saying Nectanabus, the commander of the soldiery, smiled and said: 'Do you, then, keep well and vigilantly the guard which I entrust to you; yet you have not given an answer like a soldier, but like a timorous man. For virtue does not lie in the multitude of the people but in promptitude.

An nescis, quia unus leo multos cervos persequitur?'

Do you not know that one lion pursues many deer?'

3. Haec dicens reversus est in palacium et precepit omnibus, ut exirent inde. Ille autem solus tulit concam aqua plena, mittens ibi navidia cerea, tenens in manu virgam palmae et totis viribus incantare coepit et respexit in ipsa conca; vidit, quia dii Egyptiorum gubernabant in navibus barbarorum. Statim rasit sibi caput et barbam, ut tranfiguret se; tulit aurum, quantum portare potuit, et fugit de Egipto per Pelusium induens se linea vestimenta, hoc est sindones, quasi propheta Egiptius atque astrologus, et venit Macedoniam sedensque palam divinando omnibus, qui pergebant ad eum.

3. Saying these things he returned to the palace and ordered everyone to go out from there. He, however, alone took a basin full of water, putting there waxen little ships, holding in his hand a palm-rod, and with all his strength began to incant and looked into the basin itself; he saw that the gods of the Egyptians were steering in the ships of the barbarians. At once he shaved his head and beard, to transfigure himself; he took as much gold as he could carry, and fled from Egypt through Pelusium, clothing himself in linen garments, that is, sindons, as if an Egyptian prophet and astrologer, and he came to Macedonia and, sitting openly, was divining for all who went to him.

Egiptii autem ut viderunt, quit Nectanabus non inveniebatur, perrexerunt ad [I]festum deum illorum et rogaverunt eum, ut manifestaret eis, quid vel ubi esset rex Egiptiorum. Ille autem dixit: 'Fuga lapsus est de Egipto; post aliquantum tempus debet venire iuvenis eiciendo a se senectutem, et faciendo se saecularem defensorem inimicorum veniens ille subiectos faciat vos.' Istam divinationem recipientes Egiptii scripserunt et sculperunt illud in marmore ad memoriam.

But when the Egyptians saw that Nectanabus could not be found, they went to Hephaestus, their god, and asked him to make manifest to them what, or where, the king of the Egyptians was. And he said: 'By flight he has slipped away from Egypt; after some time there is to come a youth, casting off old age from himself, and making himself a secular defender of the enemies—when he comes, he will make you subject.' Receiving this divination, the Egyptians wrote it down and carved it in marble for remembrance.

4. Nectanebus autem manens in Macedonia Philippus (h)abiit in prelium. Post haec perrexit Nectanebus palatium et vidit pulchritudinem Olimpiadis; iaculatum est cor eius in concupiscentiam illius; tetendit manum suam salutans eam et dicens illi: 'Gaude, regina Macedonum,' dedignans illam appellari dominatricem. Ad haec dixit illi Olimpiadis: 'Gaude, benignissime magister.

4. But Nectanebus remaining in Macedonia, Philip went into battle. After this Nectanebus proceeded to the palace and saw the beauty of Olympias; his heart was darted into concupiscence for her; he stretched forth his hand, greeting her and saying to her: 'Rejoice, queen of the Macedonians,' disdaining to call her 'mistress.' To this Olympias said to him: 'Rejoice, most kind master.

accede propius et sede.' Ubi autem sedit, interrogavit eum Olimpiadis: 'Verene est, inquit, quod Epiptius sis?' Respondit illi Nectanebus: 'Verbum pulchritudinis et regale dixisti. Sunt enim sapientes, qui etiam somnia interpretaverunt, signa solverunt, volatilia intellexerunt, secreta intelligentes atque manifesta divinantes, fatum nascentium dicentes. Ego itaque sensu subtilissimo de his omnibus notus factus sum sicut propheta atque divinator.' Haec dicens respexit eam sensu concupiscibili.

'come nearer and sit.' But when he had sat, Olympias asked him: 'Is it truly, she said, that you are an Egyptian?' Nectanebus answered her: 'You have spoken a word beautiful and royal. For there are wise men who have even interpreted dreams, unriddled signs, understood the birds, understanding secrets and divining things manifest, declaring the fate of those being born. I therefore, by a most subtle sense, have been made known in all these things as a prophet and a diviner.' Saying these things, he looked upon her with a concupiscent feeling.

Dixit itaque illi Olimpiadis: 'O propheta, quid cogitasti sic respiciendo me?' Nectanebus inquit: 'Recordatus sum pulcherrimam divinationem; etenim auditus sum a proximis diis, quia debeo intueri reginam.'

Thus Olympias said to him: 'O prophet, what did you conceive by so looking at me?' Nectanebus said: 'I recalled a most beautiful divination; for indeed I have been heard by the nearest gods, because I ought to gaze upon the queen.'

Proferens de sinu suo mirificam tabulam, quam interpretari nulla locutio poterit, mixtam ebeno atque eburneo seu auro et argento continentem in se circula. Primus circulus continebat intelligentias decem; secundus circulus habebat feras duodecim; medius circulus habebat solem et lunam. Post haec aperuit cantram eburneam, proferens ex ea septem lucidissimas stellas exploratrices horarum ex octo lapidibus artificatis, per quas composuit hominem.

Bringing forth from his bosom a wondrous tablet, which no discourse could interpret, mingled of ebony and ivory, or of gold and silver, containing within itself circles. The first circle contained ten intelligences; the second circle had twelve beasts; the middle circle had the sun and the moon. After these things he opened an ivory casket, bringing forth from it the seven most lucid stars, explorers of the hours, from eight skillfully wrought stones, by means of which he composed the man.

Dixitque illi Olimpiadis: 'Si vis, ut credam tibi, dic mihi annum et diem et horam nativitatis regis.' Ad haec Nectanebus cepit computare nativitatem regis et eiusdem reginae dicendo talia: 'O regina, quid vis audire?' At illa dixit: 'Dic mihi, quid debet fieri inter me et Philippum, quia dicitur, si reversurus fuerit ex prelio, eiciat me aliamque accipiat uxorem.' Cui ille: 'Falsidica sunt haec verba, non veridica; at tamen post aliquantum tempus factum erit.' Cui illa: 'Obsecro, ut dicas mihi omnem veritatem.' Respondit ille: 'Unus ex potentissimis diis concumbet tecum et adiuvabit te.' At ille dixit: 'Et quis est ille deus, qui concumbet mecum?' Nectanebus inquit: 'Ille est Ammon, qui largitur divicias in omnibus.' Dixitque illa: 'Et quam figuram habet?' Cui ille: 'Neque iuvenis neque vetulus, sed in media aetate consistit habens in fronte cornua [arietina], canos barbamque ornatam. Unde si tibi placet, esto perparata illi, quia in somnis videbis illum et in ipso somno concumbit tecum.' Dixitque illa: 'Et si hoc videro, non quomodo prophetam aut divinum, sed sicut deum adorabo te.'

And Olympias said to him: 'If you wish me to believe you, tell me the year and the day and the hour of the king’s nativity.' To this Nectanebus began to compute the nativity of the king and of the same queen, saying such things: 'O queen, what do you wish to hear?' But she said: 'Tell me what ought to happen between me and Philip, because it is said that, if he shall return from battle, he will cast me out and will take another wife.' To her he said: 'These words are fallacious, not veridical; yet after some time it will be done.' And she: 'I beseech you, tell me the whole truth.' He replied: 'One of the most powerful gods will lie with you and will help you.' But she said: 'And who is that god who will lie with me?' Nectanebus said: 'It is Ammon, who bestows riches in all things.' And she said: 'And what figure does he have?' To whom he: 'Neither a young man nor an old man, but he stands in middle age, having on his forehead horns [of a ram], gray hairs, and an adorned beard. Wherefore, if it pleases you, be very prepared for him, because in dreams you will see him, and in that very sleep he will lie with you.' And she said: 'And if I shall see this, I will adore you not as a prophet or a diviner, but as a god.'

5. Haec dicens Nectanebus exiit continuo et abiit in desertum, atque evellens herbas et trituans ea tollens sucum fecitque incantationem Olimpiadis per somnium, ut veraciter videret in somno Ammonem deum concumbentem secum. Quod et factum est. Postquam surrexit ab ea, dixit illi: 'Mulier, concepisti in utero defensorem tuum.'

5. Saying these things, Nectanebus went out immediately and went into the desert, and, plucking herbs and grinding them, taking the juice, he made an incantation upon Olympias by means of a dream, that she might truly see in her sleep the god Ammon lying with her. And so it was done. After he had risen from her, he said to her: 'Woman, you have conceived in your womb your defender.'

6. Mane autem facto cum surrexisset a lecto, fecit venire ad se Nectanebum, recitans illi somnium, quod viderat. At ille dixit: 'Omnia scio; faciamus aliquod arbitrium, quia aliud est somnium atque alium veritas. Iste deus quando veniet, figuram habebit draconis, postea humanam formam in mea similitudine.' Ad haec Olimpiadis: 'Bene dixisti, propheta.

6. But when morning had come and she had risen from the bed, she had Nectanebus come to her, recounting to him the dream that she had seen. And he said: 'I know all things; let us make some determination, for a dream is one thing and truth another. This god, when he comes, will have the figure of a dragon, afterward a human form in my likeness.' To this Olympias: 'You have spoken well, prophet.'

Recipe cubiculum, et ego, si viderio hoc veraciter, habebo te quasi patrem pueri.'

Withdraw to the bedchamber, and I, if I truly see this, will hold you as if the father of the boy.

7. Ubi factum est hoc signum, cum surrexisset ab ea, percussit eam in utero dixitque illi: 'Haec conceptio sit victorialis et nullomodo subiugabitur.' Cum autem coepisset uterus eius intumescere, vocavit Nectanebum et dixit illi: 'Propheta, quid debet facere Philippus, si redierit?' Cui Nectanebus: 'Noli expavescere, ego ero in adiutorium tui.' Taliter suasa est Olimpiadis adulterando se ab homine quasi a deo.

7. When this sign had been accomplished, when he had risen from her, he struck her in the womb and said to her: “Let this conception be victorious and in no way will it be subjugated.” But when her womb began to swell, she called Nectanebus and said to him: “Prophet, what ought Philip to do, if he returns?” To whom Nectanebus [replied]: “Do not be terrified; I will be in assistance to you.” Thus was Olympias persuaded, committing adultery by a man as if by a god.

8. Inter haec apprehendit avem marinam suadendo Philippum per somnium. Statim apparuit ei, quasi videret concumbere Ammonem deum cum Olimpiade ac dicere: 'Mulier, concepisti in utero defensorem tuum et de patre suo Philippo,' et quasi videret celata membra illius consuere atque signare aureo anulo. Ipse vero anulus habebat lapidem sculptum, caput leonis et claritatem solis atque gladium.

8. Meanwhile he seized a sea-bird, persuading Philip through a dream. At once it appeared to him, as if he saw the god Ammon lying with Olympias and saying: 'Woman, you have conceived in your womb your defender and that of his father Philip,' and as if he saw his hidden members being sewn up and sealed with a golden ring. But the ring itself had an engraved stone: a lion’s head and the brightness of the sun and a sword.

Haec videns surrexit et convocavit ad se ariolum, qui interpretaretur somnium, quod viderat. Cui ariolus: 'Philippe, scias pro certo, quia concepit Olimpiadis non ab homine sed a deo. Caput namque leonis atque gladius talem intellectum habet, quia ille, qui nasci debet, pertinget usque ad orientem pugnando atque per gladium capiendo civitates.'

Seeing these things, he rose and summoned to himself a soothsayer, to interpret the dream that he had seen. To whom the soothsayer said: 'Philip, know for certain that Olympias has conceived not from a man but from a god. For the head of a lion and the sword have such an interpretation: that he who is to be born will reach as far as the Orient by fighting, and by the sword will seize cities.'

9. Inter haec autem pugnavit Philippus et vicit coepitque redire Macedoniam. Obviavit illi Olimpiadis et osculavit eum: intuitus est eam Philippus; dixit ei: 'Cui tu te tradidisti, Olimpiadis? Peccasti in quem?

9. Meanwhile Philip fought and conquered and began to return to Macedonia. Olimpiadis met him and kissed him; Philip looked at her and said to her: 'To whom have you handed yourself over, Olimpiadis? With whom have you sinned?'

Non peccasti, quia vim sustinuisti a deo. Ego itaque totum hoc per somnium vidi; proinde inreprehensibilis esse videris.'

'You have not sinned, because you endured violence from a god. I therefore saw all this in a dream; hence you seem to be irreprehensible.'

10. Quadam vero die epulabatur Philippus et letatus est valde. Nectanebus per artem magicam transfiguravit se in formam draconis et per medium triclinium, in quo comedebat Philippus, transiit atque sibilavit terribiliter, qui pavorem et turbationem inmisit in eos, qui conviv[a]e erant, et appropinquans ad Olimpiadem caput posuit in gremium eius et osculabatur eam. Vidensque illud Philippus dixit: 'Olimpiadis, tibi dico et vobis omnibus, qui mecum comeditis: hunc draconem vidi tunc, quando preliatus sum cum inimicos meos.'

10. On a certain day indeed Philip was feasting and rejoiced greatly. Nectanebus by magical art transfigured himself into the form of a dragon and passed through the middle of the triclinium in which Philip was eating, and hissed terribly, who instilled fear and perturbation into those who were dinner-guests; and, approaching Olympias, he placed his head in her lap and was kissing her. And seeing that, Philip said: 'Olympias, I say to you and to all of you who are eating with me: I saw this dragon then, when I fought with my enemies.'

11. Post paucos vero dies sedens Philippus solus parva atque mitis avis ascendit in gremium eius et generavit ovum. Cecidit de sinu eius in terram atque divium est; et exiit parvissimus serpens congiratusque est ovum.; voluit introire in eum et, antequam ibi posuisset caput, defunctus est. Ubi hoc factum est, turbatus est Philippus et fecit venire ad se ariolum et recitavit id, quod viderat.

11. After a few days, however, as Philip was sitting alone, a small and gentle bird came up into his lap and produced an egg. It fell from his bosom to the ground and was split apart; and a very tiny serpent came out, and it coiled around the egg; it wished to enter into it and, before it had placed its head there, it died. When this had happened, Philip was troubled and had a diviner come to him and recounted what he had seen.

Cui ille: 'Rex Philippe, nascetur tibi filius, qui debet regnare et circuire totum mundum subiugando omnes et, antequam revertatur in terram suam, in parvis annis morietur.'

To this he said: 'King Philip, a son will be born to you, who is destined to reign and to circuit the whole world, subjugating all; and, before he returns to his own land, he will die in a few years.'

12. Appropinquavit tempus parturiendi Olimpiadis, et coepit dolere uterus eius, fecitque venire ad se Nectanebum. Et cepit computare dicendo: 'Subleve te de sedio tuo paululum, Olimpiadis, quia hac [h]ora omnia elementa conturbat sol.' Et post paululum peperit Olimpiadis, et ubi puer cecidit in terram, statim facta sunt fulgura atque tonitrua seu terremotus.

12. The time for Olympias to give birth drew near, and her womb began to ache, and she caused Nectanebus to come to her. And he began to compute, saying: 'Raise yourself a little from your seat, Olympias, because at this [h]our the sun throws all the elements into confusion.' And after a little, Olympias gave birth, and when the boy fell onto the ground, immediately there were lightnings and thunders and an earthquake.

13. Quod cum vidisset Philippus, dixit: 'O mulier, cogitavi in corde meo, ut nullomodo enutriretur iste infantulus, quia non est ex me conceptus. At tamen [quia] intelligo, quia a deo est conceptus, et in partu eius video mutari elementa, nutriatur in memoriam, quasi proprius sit meus filius et quasi sit ille, qui mortuus est mihi ex alia uxore, imponaturque ei nomen Alexander.' Haec dicens Philippus coeperunt nutrire sub omni diligentia infantulum.

13. When Philip had seen this, he said: 'O woman, I considered in my heart that in no way should this little infant be reared, because he was not conceived of me. But yet, since I understand that he was conceived by God, and at his birth I see the elements being altered, let him be nourished for remembrance, as though he were my own son, and as though he were the one who died to me by another wife; and let the name Alexander be imposed upon him.' Saying these things, Philip—then they began to nurture the little infant with all diligence.

Figura illius neque patri neque matri assimulatur, sed propriam figuram suam habet. Coma capitis eius sicut leo; oculi eius non similabantur ad alterum, sed unus est niger atque albus est alter. Dentes vero eius erant acuti, impetus vero illius sicut leo fervidus; et qualis debebat in posterum fieri, figura illius significabatur.

His figure was assimilated neither to his father nor to his mother, but he had his own proper figure. The hair of his head was like a lion; his eyes were not similar one to the other, but one was black and the other was white. His teeth, in truth, were sharp; and his impetus, like a lion, was fervid; and what he was destined to become in the future was signified by his figure.

In scolia itaque, ubi sedebat cum condiscipulis suis, pugnabat cum eis atque vicit eos.

And so at school, where he sat with his fellow-students, he fought with them and defeated them.

In ipsis temporibus quidam principes Cappadoces adduxerunt Philippo polletrum magnum ligatum ex omni parte diversis ligaturis; comedebat enim homines. Intuitus autem Philippus pulchritudinem eius et dixit: 'In hoc caballo significabitur signum sive bonum sive malum. Veniant denique homines mei et recipiant hunc polletrum et preparentur illi cancella ferrea atque ibi recludatur, ut et raptores et latrones seu qui male faciunt et qui debent comedi a feris, comedantur ab isto caballo.'

In those very times certain Cappadocian princes led to Philip a great colt, bound on every part with diverse ligatures; for it was eating men. But Philip, having looked upon its beauty, said: 'In this horse the sign will be signified, whether good or bad. Let my men then come and take this colt, and let iron grates be prepared for it and let it be shut up there, so that both ravishers and robbers, or those who do evil and who ought to be eaten by wild beasts, may be eaten by this horse.'

14. Ubi factus est Alexander annorum duodecim, instruebatur cum aliis militibus quasi ad pugnam, qui etiam videns Philippus velocitatem eius placuit ei et dixit: 'Fili, diligo velocitatem tuam atque ingenium, sed tristis existo, quia figura tua non assimilatur mihi.' Quod ut vidit Olimpiadis, quia tristis erat in hoc Philippus, vocabat Nectanebum et dixit illi: 'Perscrutare et intellige, quid cogitat de me facere Philippus.' Coepit computare et dixit: 'Cogitatio illius erga te munda est. Sol itaque respicit in quandam stellam separando desiderium suum.'

14. When Alexander was twelve years old, he was being trained with the other soldiers as if for combat; and Philip too, seeing his velocity, was pleased with him and said: 'Son, I esteem your velocity and your ingenium, but I am sad, because your appearance is not similar to mine.' When Olympias saw that Philip was sad at this, she called Nectanebo and said to him: 'Search out and understand what Philip is thinking to do about me.' He began to compute and said: 'His thought toward you is clean. The Sun therefore looks upon a certain star, separating its desire.'

Alexander tunc ibi erat et, ubi hoc audivit, dixit: 'Pater, hae stellae, quas tu computas, parent in caelo?' Cui Nectanebus: 'Etiam, fili.' Alexander dixit: 'Et possum eas videre hora serotina?' Cui Nectanebus: 'Sequere me hora noctis in campo et ostendam tibi.' Alexander dixit: 'Pater, et fatum tuum agnoscis?' Cui Nectanebus: 'Etiam fortiter.' Alexander dixit: 'Ars bona est et opto illam scire. Et quam mortem debes facere?' Cui dixit: 'A filio meo moriar.'

Alexander was there then and, when he heard this, said: 'Father, do these stars, which you compute, appear in heaven?' To whom Nectanebus: 'Yes, son.' Alexander said: 'And can I see them at the late hour?' To whom Nectanebus: 'Follow me at the hour of night in the field and I will show you.' Alexander said: 'Father, and do you recognize your fate?' To whom Nectanebus: 'Yes, firmly.' Alexander said: 'The art is good, and I desire to know it. And what death must you undergo?' To whom he said: 'I shall die by my son's hand.'

Totum hoc dicendo secutus est eum Alexander per noctem extra civitatem. Cui dixit Nectanebus: 'Fili, respice stellas et vide stellam Herculis, quomodo tristis est; et stella Hermi leta est; stella itaque Jovis clara est.' Sic respiciendo sursum Nectanebus accessit ei propius Alexander et fecit impetum in eum atque proiecit eum in foveam. Et dixit illi: 'Non tibi meruit hoc, nesciendo terrenas causas; quare voluisti te intermittere de caelestibus elementis?' Cui Nectanebus: 'Cognitum mihi fuit hoc, quia sic mihi debuit evenire; tamen non potui evadere, ut mihi hoc non eveniret.' Alexander dixit, quia: 'ego filius tuus sum?' Cui Nectanebus: 'Tu es meus filius.' Ubi cognovit Alexander, quia ipse esset pater eius, dubitavit eum dimittere in foveam, sed elevavit eum in humeris suis atque portavit corpus eius in palatium.

Saying all this, Alexander followed him through the night outside the city. Nectanebus said to him: 'Son, look upon the stars and see the star of Hercules, how sad it is; and the star of Hermes is glad; therefore the star of Jove is bright.' Thus, while he was looking upward, Alexander came nearer to Nectanebus, made an attack on him, and threw him into a pit. And he said to him: 'This was not merited by you, since you did not know the earthly causes; why did you wish to interpose yourself with the celestial elements?' Nectanebus said to him: 'This was known to me, because thus it had to befall me; yet I could not escape so that it would not befall me.' Alexander said: 'Am I your son?' Nectanebus said to him: 'You are my son.' When Alexander learned that he was his father, he hesitated to leave him in the pit, but lifted him onto his shoulders and carried his body into the palace.

Quod ubi vidit Olimpiadis, dixit: 'Fili Alexander, quid est hoc?' Cui ille: 'Corpus Nectanebi est.' Et illa: 'Nectanebus pater tuus fuit.' Dixit ille: 'Quemadmodum stultitia tua fecit.'

When Olympias saw this, she said: 'Son Alexander, what is this?' To whom he: 'It is the body of Nectanebus.' And she: 'Nectanebus was your father.' He said: 'As your folly has made it.'

15. Inter haec autem cognovit Philippus per divinationem, quis deberet regnare post mortem illius, et expectabat fidutiam caballi.

15. Meanwhile, however, Philip learned through divination who ought to reign after his death, and he was awaiting the horse’s confidence.

16. Alexander itaque factus est audax et fortis.

16. Alexander therefore became audacious and brave.

17. Transiit per eum locum, in quo stabat ipse indomabilis caballus, viditque illum conclusum esse inter cancella ferrea et ante eum iacentem summa[m] manuum ac pedum hominis, quae illi superfuerat, et miratus est misitque manum suam per cancellas. Statim extendit collum suum ipse caballus et coepit lambere manum illius atque complicatis pedibus proiecit se in terram, tornansque caput respexit Alexandrum. Intelligens itaque Alexander volutatem caballi aperuit cancellum et coepit mansuete tangere dorsum eius manu dextra.

17. He passed through that place in which the indomitable horse himself was standing, and he saw that it was enclosed between iron bars, and that before it there lay the extremities of a man's hands and feet, which had remained to it; and he marveled and put his hand through the bars. At once the horse himself stretched out his neck and began to lick his hand, and, with his feet folded, he threw himself upon the ground, and turning his head he looked back at Alexander. Understanding therefore the will of the horse, Alexander opened the bar and began gently to touch its back with his right hand.

Statim caballus coepit mansuescere amplius; ut cum quando blanditur domino suo canis, sic et ille blandiebat Alexandro. Inter haec autem ascendit super eum et equitando exiit foras. Cum autem vidisset eum Philippus, dixit: 'Fili, Alexander, omnem divinitatem modo cognovi in te, quia te debes fieri rex post meam mortem.'

At once the horse began to grow more tame; just as when a dog blandishes his own master, so too did he blandish Alexander. Meanwhile he mounted upon him and rode out. But when Philip saw him, he said: 'Son, Alexander, I have just now recognized all divinity in you, because you ought to become king after my death.'

18. Inter haec autem factus est Alexander annorum quindecim et dixt ad Philippum: 'Pater, si potest fieri, dirige me sedentem in curru.' Dixitque illi Philippus: 'Gratum accipio, fili, daboque tibi caballos centum et quadraginta dena milia aureorum solidorum, et vade cum bono auxilio.' Exivit deferens secum paramentum et precipiens, ut mitterent studium de caballis, una cum Efestio philosopho, amico suo; veniente itaque in Poloponinsu, ut faceret pugnam cum Nicolao, rege ipsius proventiae; ubi autem vidit eum Nicolaus rex, dixit: 'Dic mihi, quis es tu?' Cui ille: 'Ego sum Alexander, filius Philippi.' Cui Nicolaus: 'Quem speras me?' Dixit Alexander: 'Tu es Nicolaus, rex Arideorum.' Item Alexander: 'Non elevetur cor tuum in superbia, quia habes honorem regalem super te. Solet enim inveniri in humano fatu, quando maior perveniet ad parvitatem et parvus perveniet ad magnitudinem.' Cui Nicolaus: 'Bene dixisti, temet ipsum nescis tu; natura enim mea inreprehensibilis est. Tamen dic mihi veritatem: quare in has partes venisti?' Cui Alexander: 'Recede a me, o homo, quia neque tu habes aliquid adversum me, nec ego adversum te.' In hoc autem iratus est valde Nicolaus et dixit: 'Vide, quali homini loquor! Per salvationem iuro patris mei, si impetum spum[a]e eicio in faciem eius, morietur.' Et expuit ad eum et dixit: 'Tolle hoc, quod tibi decet, catule, accipere, quia non erubescis.' Ille autem continuendo se secundum doctrinam nativitatis suae dixit: 'Nicolae, iuro tibi secundum doctrinam nativitatem meam et per uterum matris meae a deo conceptum, quia et hic per currea arma vincam te et patriam tuam per arma suiugabo mihi.' Et separati sunt abinvicem.

18. Meanwhile Alexander became fifteen years of age and said to Philip: 'Father, if it can be done, dispatch me, sitting in the chariot.' And Philip said to him: 'I receive it gladly, son, and I will give you 100 horses and 1,400,000 gold solidi, and go with good aid.' He went out carrying equipment with him and enjoining that they should apply diligence to the horses, together with Hephaestion the philosopher, his friend; coming therefore into the Peloponnesus, to make battle with Nicholas, king of that province; but when Nicholas the king saw him, he said: 'Tell me, who are you?' To whom he: 'I am Alexander, son of Philip.' To whom Nicholas: 'Whom do you suppose me to be?' Alexander said: 'You are Nicholas, king of the Arideans.' Likewise Alexander: 'Let your heart not be lifted up in pride, because you have royal honor upon you. For it is wont to be found in human fate, when the greater comes to smallness and the small comes to greatness.' To whom Nicholas: 'You have spoken well; you do not know yourself; for my nature is irreprehensible. Yet tell me the truth: why have you come into these parts?' To whom Alexander: 'Withdraw from me, O man, for neither do you have anything against me, nor I against you.' At this Nicholas was very angry and said: 'See what sort of man I am speaking to! By the salvation of my father I swear, if I cast a rush of foam into his face, he will die.' And he spat toward him and said: 'Take this which it befits you, whelp, to receive, because you are not ashamed.' But he, composing himself according to the discipline of his birth, said: 'Nicholas, I swear to you according to the discipline of my birth and by the womb of my mother, by God conceived, that even here by chariot-arms I will conquer you, and I will subjugate your fatherland to myself by arms.' And they were separated from one another.

19. Et post paucos dies venit constitutus dies, in quo coniuncti sunt ambo ad pugnam. Sonaverunt tubas facientes signum pugnandi, et omnes unanimiter moti sunt iungendo se ad pugnam; quos omnes Alexander manu propria occidit. Ubi vicit ipsam pugnam, ordo militaris coronavit eum et caballos eius, et ad patrem suum reversus est cum victoria.

19. And after a few days the appointed day came, on which both were joined to battle. The trumpets sounded, making the signal for fighting, and all unanimously were stirred, joining themselves to the battle; all of whom Alexander slew with his own hand. When he won that very battle, the military order crowned him and his horses, and he returned to his father with victory.

20. Invenitque Philippum, patrem suum, quomodo eiecit matrem suam et sociavit sibi cuiusdam hominis filiam nomine Cleopatram. Et sic sedens in nuptiali convivio ingressus est Alexander et dixit: 'Pater, recipe a me de priori mea pugna victorialem coronam. Tamen quando celebraturus sum nuptias matris meae iungendo illi regem maritum, tu in ipsis nuptiis invitatus non eris.'

20. And he found Philip, his father, how he had driven out his mother and had associated to himself the daughter of a certain man, by name Cleopatra. And so, as he was sitting at the nuptial banquet, Alexander entered and said: 'Father, receive from me, from my prior battle, a victorial crown. Yet when I am going to celebrate the nuptials of my mother by joining to her a king as husband, you at those nuptials will not be invited.'

21. Unus autem ex discumbentibus, cui nomen Lisias, dixit: 'Philippe, ex Cleopatra nascetur tibi filius similis tui.' Ubi hoc audivit Alexander, percussit eum cum baculo, quem tenebat in manu, et occidit. Videns hoc Philippus iratus est et erexit se atque in ipso impetu cecidit. Dixit Alexander: 'Philippe, qui subiugasti Asiam et Europam, quare super tuos pedes non stas?' In hoc itaque tempore exturbatae sunt ipsae nuptiae.

21. But one of those reclining, by name Lisias, said: 'Philip, from Cleopatra there will be born to you a son like yourself.' When Alexander heard this, he struck him with the staff which he was holding in his hand, and killed him. Seeing this, Philip grew angry and stood up, and in that very rush he fell. Alexander said: 'Philip, you who have subjugated Asia and Europe, why do you not stand upon your own feet?' Therefore at this time the nuptials themselves were broken up.

22. Et Philippus egrotabat; et post paucos dies introivit Alexander visitare illum et dixit: 'Philippe, quamvis non sit lex, ut te vocem ex nomine, non tibi loquor ut filius, sed ut amicus. Fac bene mulieri, cui male fecisti, et non sit tibi curae, quia occidi Lisiam. Bene feci, tu autem male fecisti, quia impetum fecisti in me, ut percuteres me gladio.' Et flevit Philippus.

22. And Philip was ill; and after a few days Alexander went in to visit him and said: 'Philip, although it is not the law that I call you by name, I do not speak to you as a son, but as a friend. Do good to the woman to whom you did ill, and let it not be a concern to you that I killed Lisias. I did well, but you did ill, because you made an assault upon me, to strike me with a sword.' And Philip wept.

Et ubi vidit patrem plorantem, dimisit eum et (h)abiit loqui matri suae, cui et dixit: 'Mi mater, noli tenere malam volutatem patris, quia, quamvis absconditum sit peccatum tuum, reprehensio tua stabit. Bene est, ut uxor semper subiecta sit suo marito.' Haec dicens portavit eam patri suo.

And when he saw his father weeping, he left him and went to speak to his mother, to whom also he said: 'My mother, do not hold the ill will of your father; for although your sin is hidden, your reprehension will stand. It is good that a wife should always be subject to her husband.' Saying these things, he brought her to his father.

23. Et post paucos dies venerunt reguli missi a Dario imperatore ad Philippum querendo censum [consuetum]. Ubi vidit eos Alexander, dixit: 'ite, dicite Dario: quando Philippus non habebat filium, gallina generabat ei ovum aureum, nunc autem nascendo Philippo filius ipsa gallina facta est sterilis.' Haec dicens dedit illis absolutionem et remisit eos ad Darium regem.

23. And after a few days there came princes sent by Emperor Darius to Philip, asking for the tribute [customary]. When Alexander saw them, he said: 'go, say to Darius: when Philip did not have a son, a hen used to lay for him a golden egg; now, however, with a son being born to Philip, that very hen has become barren.' Saying this, he gave them an acquittance and sent them back to King Darius.

Et post haec revellata est Armenia, et direxit illuc Philippus Alexandrum cum hoste, ut expugnaret eam.

And after these things Armenia revolted, and Philip sent Alexander thither with a host, to storm it.

24. Tunc erat in Macedonia quidam homo nomine Pausania, velocissimus vir, subiectus Philippo. Iste ipse Pausania concupivit Olimpiadem et fecit consilium; adunavit populum et una cum populo suo ipso manu armata (h)abiit supra Philippum; terga vertit ei, vibrata hasta percussit Philippum in dorso. Tamen quamvis percussus fuisset, statim non est mortuus, sed iacuit in campo semivivus.

24. Then there was in Macedonia a certain man named Pausanias, a most swift man, subject to Philip. This very Pausanias conceived desire for Olympias and formed a plan; he adunated the people, and together with his own people, he himself with an armed hand went upon Philip; he turned his back to him, and, the spear brandished, struck Philip in the back. Yet although he had been struck, he did not die at once, but lay in the field half-alive.

Et facta est non modica turbatio, sperantes esse eum mortuum. Unde elevatus Pausania in audatia, introivit palatium eius et abstraxit inde Olimpiadem et portabat eam.

And no small disturbance arose, hoping that he was dead. Whereupon Pausanias, lifted up in audacity, entered his palace and dragged out thence Olympias and was carrying her off.

Inter haec autem reversus est Alexander de Armenia et invenit maximam turbationem in regno illorum. Et etiam exiit Olimpiadis incognito loco et coepit vociferare ad Alexandrum, filium suum, dicens: 'Ubi est victoria tua, Alexander, ubi fatus, quem a diis accepisti, ut victorialis exsisteres et vindicares me patremque tuum?' Audito hoc Pausania exiit, ut videret Alexandrum. Ille autem vibrata manu gladio percussit Pausaniam; et statim mortuus est.

Meanwhile, however, Alexander returned from Armenia and found the greatest turmoil in their kingdom. And also Olympias came forth from an unknown place and began to cry out to Alexander, her son, saying: 'Where is your victory, Alexander, where the fate which you received from the gods, that you might stand forth victorious and avenge me and your father?' Hearing this, Pausanias came out to see Alexander. But he, with hand brandished, struck Pausanias with the sword; and immediately Pausanias died.

Venitque illi nuntius, quod et Philippus pater eius mortuus esset; (h)abiit ad eum. Ubi vidit eum Philippus, dixit illi: 'Fili Alexander, iam laetus moriar, quia fecisti vindictam occidendo inimicum meum.' Haec dicendo mortuus est; ploransque mortem patris (h)abiit et sepelivit eum.

And a messenger came to him that Philip, his father, had also died; he went to him. When Philip saw him, he said to him: 'Son Alexander, now gladly shall I die, because you have wrought vengeance by killing my enemy.' Saying these things, he died; and, weeping for his father's death, he went and buried him.

25. Cum autem reversus esset a sepulchro illius, altero die effecto sedit in throno patris sui et dixit: 'O iuvenes Macedones, Tracienses et Thessalonicenses atque Lacedemones et alii, intuemini et videte Alexandrum, et timor barbarorum procul sit a vobis. In me sit, ait, hoc quia et illos subiugabo et in servitio manuum vestrarum ponam illos. Quis ex vobis arma voluerit, tollat ex meo palatio et preparet se ad proelium, et qui noluerit, armet se ex armis suis.' Dixerunt ei seniores: 'Rex Alexander, aetas nostra in senectute posita est; multis annis militavimus patri tuo et non est virtus nobis, ut angustiam ferre valeamus.

25. But when he had returned from his tomb, with the next day come, he sat on his father’s throne and said: 'O young men of the Macedonians, Thracians and Thessalonians and Lacedaemonians, and others, look and see Alexander, and let the fear of the barbarians be far from you. Let this be on me, he says, for I will also subjugate them and I will place them in the service of your hands. Whoever among you will have wanted arms, let him take them from my palace and prepare himself for battle; and whoever will not, let him arm himself from his own weapons.' The elders said to him: 'King Alexander, our age is set in old age; for many years we have done military service for your father, and we do not have the vigor to be able to bear hardship.

Unde si tibi placet, recusetur a nobis milicia, quam usque [h]actenus egimus.' In hoc respondit Alexander: 'Magis volumus vos habere in milicia nostra quam iuvenes, quia iuvenis confidendo in iuventute sua acquirit mortem, senior autem omnia cum consilio facit.' Hoc dicens fecit eos acquiescere, ut essent in milicia sua.

Whence, if it please you, let the militia be refused by us, which up to this point we have pursued.' To this Alexander replied: 'We prefer to have you in our militia rather than youths, because a youth, by confiding in his youth, acquires death, but an elder does everything with counsel.' Saying this, he made them acquiesce, to be in his militia.

29. Et post haec congregata multitudine hostium coepit ire Romam. Principes vero miliciae mandaverunt ei sex milia talenta auri et coronas centum novem milia deprecantes illum, ut concederet illis pugnam Calcedonis.

29. And after this, with the multitude of enemies gathered, he began to go to Rome. But the princes of the militia sent to him six thousand talents of gold and one hundred nine thousand crowns, beseeching him to concede to them the battle of Chalcedon.

30. Inter haec autem ingressus est Italiam et inde sulcato pelago perrexit Affricam. Principes miliciae Affricae rogaverunt Alexandrum, ut desuper illis tollere(n)t Romanorum principes. Verum tamen apprehendit Calcedonem et dixit: 'Vobis dico, Chalcedones, aut pugnate viriliter aut subiugamini sub potestate pugnatorum.'

30. Meanwhile, however, he entered Italy, and thence, with the deep furrowed, proceeded to Africa. The princes of the African militia asked Alexander to remove from over them the princes of the Romans. Nevertheless he seized Chalcedon and said: 'I say to you, Chalcedonians, either fight virilely or be subjugated under the power of the fighters.'

Exiit a Chalcedonia, et praecepit militibus suis, ut ingrederentur cum eo naves et irent Faranitidam insulam, atque ibi recepit divinationem a deo Ammone.

He departed from Chalcedon, and commanded his soldiers to enter the ships with him and go to the island of Faranitis, and there he received a divination from the god Ammon.

31. Cum autem (h)abiret accipere divinationem ab ipso deo, obviavit ei cervus, praecipitque militibus suis, ut sagittarent eum. Illi vero sagittare nullomodo potuerunt. Ille autem apprehendit arcum et sagittam; dixit militibus suis: 'Sic sagittatis!' Et continuo sagittavit eum, et usque hodie vocatur locus ille Sagittarius.

31. When, however, he was going to receive divination from the god himself, a stag met him, and he commanded his soldiers to shoot it with arrows. But they were in no way able to shoot. He, however, took hold of a bow and an arrow; he said to his soldiers: 'Thus you shoot!' And immediately he shot it, and until today that place is called Sagittarius.

Inde movit se et abiit in locum, qui dicitur Tafosiri, in quo erant vill[a]e quindecim et habebant flumina duodecim, qui cursu suo ingrediebantur in mare.

Thence he moved himself and went to a place which is called Tafosiri, in which there were fifteen villas, and they had twelve rivers, which by their course entered into the sea.

32. [vacat]

32. [vacant]

33. Ibi erant portae clausae et fabricatae. Inter haec autem fecit offerationem Alexander diis deprecans eos, ut facerent illi divinationem de omnibus. Ibi et obdormivit.

33. There the gates were closed and fashioned. Meanwhile, Alexander made an offering to the gods, beseeching them to perform divination for him concerning all things. There too he fell asleep.

Et in ipso somno apparuit ei deus Serapis dicens illi: 'Alexandre, potes mutare hunc montem et portare illum?' Cui Alexander: 'Et ubi, domine, possum portare eum?' Cui ille: 'Quo modo iste mons non transferetur de loco suo, sic et nomen tuum nullomodo mutabitur.' Cui Alexander: 'Serapis, dic mihi, quam mortem debeo facere.' Cui Serapis dixit: 'Bona causa est et sine aliqua tribulatione, non scire hominem horam mortis suae. Mortem iustam habes recipere cum potione. Suspeccio aliqua non sit in te, qua hora apprehenderit te infirmitas.

And in the sleep itself the god Serapis appeared to him, saying to him: 'Alexander, are you able to change this mountain and carry it?' To whom Alexander: 'And where, lord, can I carry it?' To whom he: 'Just as this mountain will not be transferred from its place, so also your name will in no way be changed.' To whom Alexander: 'Serapis, tell me, what death ought I to undergo.'
Cui Serapis said: 'It is a good cause and without any tribulation, for a man not to know the hour of his death. You have a just death to receive by a potion. Let there be no suspicion in you, at the hour when infirmity shall have apprehended you.'

Morieris in iuventute tua transeundo multa mala.' Ubi audivit hoc Alexander, contristatus est precepitque, ut fabricaretur civitas, imponens illi nomen Alexandria.

'You will die in your youth, passing through many evils.' When Alexander heard this, he was saddened and ordered that a city be constructed, imposing upon it the name Alexandria.

34. Dedit comitatum militibus suis, ut irent Ascalonam et expectarent eum. Audierunt Egiptii adventum Alexandri; exierunt obviam illi atque subiugati sunt ei et honorabiliter portaverunt eum Egiptii. Introeunte vero Egiptum invenit ibi regalem statuam ex marmore nigro et dixit: 'Cuius est hec statua?' At illi dixerunt: 'Statua haec Nectanebi, regis Egiptiorum, est.' Quibus ille dixit: 'Nectanebus pater meus est.' Proiecit se et amplexatus est eam atque osculabatur.

34. He gave his soldiers a retinue, to go to Ascalon and await him. The Egyptians heard of Alexander’s advent; they went out to meet him and were subjugated to him, and the Egyptians carried him honorably. But as he entered Egypt he found there a regal statue of black marble and said: ‘Whose is this statue?’ And they said: ‘This statue is Nectanebus’s, king of the Egyptians.’ To whom he said: ‘Nectanebus is my father.’ He threw himself down and embraced it and kept kissing it.

35. Inde vero accepta milicia perrexit Siriam. Sirii vero restiterunt ei viriliter pugnaveruntque cum eo atque occiderunt ei milites. Inter hec autem movit hostem et castra metatus est atque obdormivit.

35. Then indeed, the militia having been taken up, he proceeded to Syria. But the Syrians resisted him manfully and fought with him, and they killed his soldiers. Meanwhile, however, he moved against the enemy and pitched camp and fell asleep.

Viditque in somno tenere uvam in manu et proiecit eam in terram et tundens calcibus fecit ex ea vinum. Et excitatus est a somno fecitque venire ariolum referens illi somnium. Cui ariolus: 'Hanc civitatem debes apprehendere, quia vinum uvae sanguis intellegitur; et quia eam conculcasti, subiugabitur haec civitas potestati tuae.' Erexit se et congregata milicia coepit pugnare.

And he saw in sleep that he was holding a grape in his hand, and he cast it upon the ground, and, trampling it with his heels, he made wine from it. And he was awakened from sleep and caused a diviner to come, relating the dream to him. To whom the diviner: 'You ought to apprehend this city, because wine is understood as the blood of the grape; and because you have trampled it, this city will be subjugated to your power.' He rose up, and, the army gathered, he began to fight.

Et pugnando apprehendit tres civitates et dissipavit eas funditus, qui(a) eciam, qualia mala sustinuerunt Tirii, usque hodie memoratur.

And by fighting he seized three cities and razed them to the foundations; for even to this day it is remembered what evils the Tyrians endured.

36. Qui vero effugerunt manum illius, abierunt Persidam. (H)abeuntes Tiri Persidam recitaverunt Dario regi presumptionem Alexandri et bonam doctrinam eius. S[c]iscitatus est Darius rex homines ipsos de statu et posicione Alexandri.

36. But those who escaped his hand went to Persia. Having reached Persia, the Tyrians recited to King Darius the presumption of Alexander and his good doctrine. King Darius inquired of those very men about the status and position of Alexander.

Ostenderunt ei depictam imaginem Alexandri; dedignatus est eam pro parvitate form[a]e eius.

They showed him a painted image of Alexander; he disdained it for the smallness of his form.

Statim direxit ei speram et virgam curvatam, sed et cantram auream et epistolam tali modo: 'Rex regum terrenorum, parens solis, qui lycet una cum Persidis diis, famulo meo dirigo gaudium. Audivi denique de te, quod pro mea venias inimititia per vanam gloriam. Quapropter precipio tibi turnare gressum et redi ad matrem tuam et requiesce in sinu illius.

At once he sent to him a sphere and a curved staff, and also a golden cantharus and a letter in such manner: 'King of kings of the earthly, father of the sun, who reclines together with the gods of Persia, I direct joy to my servant. I have heard, finally, about you, that you come for my enmity through vain glory. Wherefore I command you to turn your step and return to your mother and rest in her bosom.

Qui eciam direxi tibi speram atque curvam virgam cantramque auream, ut exerceas et cogites iocandi causam. Cognosco itaque, quia pauper es et miserrime indiges, sed cito resipisce ab hac stulticia et demoniaca quam agis gloria. Tu enim coadunasti quosdam latrunculos et vis confligere cum multitudine Persarum; qui immo cogita, si poteris numerare stellas celi.

These also I sent to you—a sphere and a curved rod, and likewise a golden cantra—so that you might exercise and ponder a cause for joking. I recognize, therefore, that you are poor and most miserably in need; but quickly come to your senses from this stupidity and the demoniacal glory which you are pursuing. For you have gathered together certain bandits and wish to clash with the multitude of the Persians; nay rather, consider whether you can count the stars of heaven.

Si adunare potueris homines totius mundi, non prevales resistere plenitudini Persarum, quia coequatur arenae maris. Tantum itaque aurum requiescit in Persida, qui vincit caritatem solis. Unde oportet te penitere in hoc, quod operatus es, quia, si in ipsa stulticia perserverare volueris, dirigo ad te vindicatores, qui te apprehendant.

If you could gather together the men of the whole world, you would not prevail to resist the plenitude of the Persians, because it is equal to the sand of the sea. So much gold rests in Persia that it surpasses the preciousness of the sun. Wherefore it behooves you to repent of this which you have wrought, because, if you should wish to persevere in that same stupidity, I dispatch to you avengers who will apprehend you.

Non quomodo filius Filippi, set quomodo principem latronum affigi te cruci precipio.'

Not as the son of Philip, but as the prince of robbers I command you to be affixed to the cross.'

37. Hanc epistolam afferentes homines illius precepit eam legere coram suis militibus. Quod audientes sui milites tristati sunt. Quibus Alexander: 'O commilitones, nolite turbari in verbis epistol[a]e. Quare nescitis, quia canes multum latrantes nullum affectum faciunt?

37. When the men of that man brought this epistle, he ordered it to be read before his soldiers. Hearing this, his soldiers were saddened. To whom Alexander: 'O comrades-in-arms, do not be disturbed at the words of the epistl[e]. Why, do you not know that dogs much barking bring about no effect?'

Credamus itaque, quia veritatem dicit hec epistola. Set opus est nobis strenue et fortiter pugnare cum illis et non in vacuum, quia diviti[a]e illorum compellunt nos pugnare.' Ubi hoc dixit, precepit suis militibus apprehendere homines ipsos et crucifigere illos. At illi dixerunt: 'Et nos quam culpam habemus?' Quibus Alexander: 'Quare dicitis me male facere?

Let us believe, therefore, that this letter speaks the truth. But there is need for us to fight strenuously and bravely with them, and not in vain, because their riches compel us to fight.' When he said this, he ordered his soldiers to seize those men and to crucify them. But they said: 'And we—what fault do we have?' To whom Alexander: 'Why do you say that I am doing wrong?"

Quod si ego male facio, dicta senioris vestri compellunt me illud facere, qui direxit vos quasi ad latronem.' At illi dixerunt: 'Proinde scripsit Darius haec, quia nescit magnitudinem tuam et quis es tu. Ex quo nos venimus et vidimus intellegibilem inperatorem, postquam redierimus, per nos erit diffamatum nomen tuum.'

‘But if I am doing ill, the words of your senior compel me to do it—he who sent you as if to a robber.’ But they said: ‘Accordingly Darius wrote these things because he does not know your magnitude and who you are. Since we have come and have seen a reasonable emperor, after we return, through us your name will be spread abroad.’

Precepitque illos dimittere atque iussit eos invitari ad convivium suum. Sedentibusque cum eo et convivantibus dixerunt regi: 'Dominator, si placet potestati tuae, precipe venire nobiscum mille milites et trademus vobis Darium.' Quibus Alexander: 'Letetur animus vester ad hoc in quibus sedetis, quia pro tradicione vestri senioris non dabuntur vobis mille milites.'

And he ordered that they be released and bade that they be invited to his banquet. And as they were sitting with him and feasting, they said to the king: 'Sovereign, if it pleases your authority, command a thousand soldiers to come with us and we will hand over Darius to you.' To whom Alexander: 'Let your spirit rejoice in that on which you are sitting, for in exchange for the handing over (betrayal) of your senior, a thousand soldiers will not be given to you.'

38. Alio itaque die resedit Alexander praecepitque scribere epistolam Dario regi continentem ita: 'Rex Alexander, Filippi filius atque Olimpiadis, terreni regi regni Dario, proximo soli, lucenti una cum Persidis diis, hoc dico: Dedecus est tam lucidissimo atque magnificentissimo imperatori dirigere parvo homini talia verba et manere cotidie in suspectione, posse ledi a me tu, qui es parens solis et resides in throno Mithrae et fulgis una cum Persidis [diis]. Dii namque inmortales irantur, si mortales homines se effici volunt socii illorum. Mortalis ego sum et sic venio ad te quasi cum mortali homine pugnaturus. Quia laudando te dixisti habere plurimas divitias auri, acuisti sensum nostrum et fecisti nos fortiores in virtute, quatenus vestras acquiramus divitias.

38. So on another day Alexander took his seat again and ordered a letter to be written to King Darius, containing thus: 'King Alexander, son of Philip and of Olympias, to Darius, king of the earthly realm, next to the sun, shining together with the gods of Persia, I say this: It is a disgrace for so most lucid and most magnificent an emperor to direct such words to a small man and to remain daily in suspicion that you can be harmed by me—you, who are the parent of the sun and sit on the throne of Mithras and shine together with the gods of Persia [gods]. For the immortal gods are angered if mortal men wish to make themselves associates of them. I am mortal, and thus I come to you as though about to fight with a mortal man. Because by lauding yourself you said you have very many riches of gold, you have sharpened our sense and made us stronger in virtue, to the end that we may acquire your riches.'

Tamen tu, qui magnus et excelsus es, cum conveneris pugnaturus mecum et viceris, non habebis laudem, quia latrunculum vicisti. Quod si ego vicero te, maximam acquiro laudem, quia magnificentissimum imperatorem vici. Quia direxisti nobis curvam virgam et speram atque auream cantram, intellego hoc per virgam curvam: curvantur ante me potentissimi reges; per speram rotundam intellego, quia tenebo rotunditatem tocius mundi; per cantram auream me esse victorialem intellego et censum ab omnibus recipere, quia et a te, qui magnus es, ego, qui parvus sum, cantram auream recepi.'

Yet you, who are great and exalted, when you have come to fight with me and you conquer, you will not have praise, because you have conquered a petty robber. But if I conquer you, I acquire the greatest praise, because I have conquered a most magnificent emperor. Because you sent to us a curved rod and a sphere and a golden bowl, I understand this by the curved rod: the most powerful kings are bent before me; by the round sphere I understand that I shall hold the roundness of the whole world; by the golden bowl I understand that I am victorious and receive tribute (census) from all, since even from you, who are great, I, who am small, have received a golden bowl.'

39. Hoc taliter scribendo vocavit apocrisarios, donavit illis cantram auream pariter et epistolam ac dimisit eos. Euntes vero missi cepit Alexander preparare se, ut iter caperet. Recepta itaque Darius epistola et relecta iratus est; direxit satrapis suis epistolam tali modo: 'Rex Darius Persarum satrapis meis.

39. Writing thus, he called the apocrisiaries, presented to them the golden cantram together with the letter, and dismissed them. And as the envoys were going, Alexander began to prepare himself to take the road. Accordingly, when Darius had received the letter and reread it, he grew angry; he sent to his satraps a letter in this manner: 'King Darius to my satraps of the Persians.

Audivimus itaque, quod filius Filippi Alexander Macedo elevatus est in stultitia et intravit in terram Asi[a]e, qu[a]e mea est, et depredavit eam. Quapropter precipio vobis, ut apprehendatis illum atque adducite illum mihi, sicut tam magnos et fortes viros decet et adiutores mei imperii, ut pueriliter flagellem illum et induam illum purpura et dirigam illum Olimpiadi matri suae in Macedonia, quia non decet ei pugnare, sed stare in provintia sua et ludere ut puer.'

'We have heard, therefore, that Alexander the Macedonian, son of Philip, has been puffed up in folly and has entered the land of Asia, which is mine, and has plundered it. Wherefore I command you to apprehend him and bring him to me, as befits such great and brave men and helpers of my empire, so that I may scourge him in boyish fashion and clothe him in purple and send him to Olympias, his mother, in Macedonia, for it does not befit him to fight, but to remain in his own province and play like a boy.'

Relegentes itaque satrap[a]e hanc epistolam rescripserunt ei epistolam tali modo: 'Regi Persarum Dario ego Primus et Antilochus satrapes gaudium. Sciat magnitudo vestra, quia ipsum puerum Alexandrum, quem dicitis, dissipasse provinciam nostram congregata multitudine hostium, et pugnavimus cum eo et terga vertimus ei et vix evasimus de manu illius. Nos qui(a) adiutores dicti sumus imperii, necesse est, ut queramus vestram salvationem.

Therefore, rereading this letter, the satraps wrote back to him a letter in such manner: 'To Darius, king of the Persians, I, Primus, and Antilochus, satraps, greetings. Let Your Greatness know that the boy Alexander himself, whom you mention, has laid waste our province, having gathered a multitude of enemies; and we fought with him and turned our backs to him, and we scarcely escaped from his hand. We, since we are called helpers of the empire, it is necessary that we seek your safety.

Quia dixistis illum induere purpura, sciatis, quia funditus dissipavit Tyriam.'

Because you said to clothe him in purple, know that he has utterly laid waste Tyre.'

40. Cum autem legisset Darius hanc epistolam, supervenit ei alter nuntius, quod applicasset Alexander super fluvium, qui dicitur Straga. Iterum scripsit ei epistolam in hoc modo: 'Darius, rex Persarum, dirigo hoc Alexandro. In universo mundo laudatum est nomen Darii, quin immo etiam dii laudant nomen eius.

40. But when Darius had read this epistle, another messenger supervened upon him, that Alexander had arrived at the river which is called Straga. Again he wrote him a letter in this manner: 'Darius, king of the Persians, I direct this to Alexander. In the entire world the name of Darius has been lauded; nay rather even the gods laud his name.'

Quomodo ausus es transire flumina et mare et montes et venire contra me? Hoc fuerat tibi magnum nomen, ut sine me tenuisses imperium Macedoniae; sed confortatus es et congregasti socio tuos et vadis pugnando et dissipando civitates. Melius fuerat tibi penitere de malis tuis, quae facis, antequam acciperes a me iniuriam, et absconse fecisses refugium ad me, qui sum dominus, ut non congreges multa mala super te. At tamen gloriari debes in hoc et penitere de malis tuis, quia fuisti dignus a me recipere epistolas.

How did you dare to cross rivers and sea and mountains and come against me? This would have been a great name for you, that without me you had held the dominion of Macedonia; but you have been emboldened and have gathered your allies, and you go on fighting and laying waste cities. It would have been better for you to repent of your evils which you do, before you received injury from me, and secretly to have taken refuge with me, who am lord, so that you might not heap up many evils upon yourself. Yet nevertheless you ought to glory in this and repent of your evils, because you were worthy to receive letters from me.

Verum tamen ut cognoscas, qualis et quanta est mea milicia, significabo illam tibi per hanc sementem papaveris, quam direxi. Vide itaque, quia, si hoc mensurare potueris, pro certo mensurabitur populus meus. Quod si hoc facere non potueris, revertere ad terram tuam et obliviscere, quod fecisti, et amplius non ascendat cor tuum talia facere.'

Yet nevertheless, that you may know of what sort and how great my militia is, I will signify it to you through this sowing of poppy which I have sent. See therefore, for if you can measure this, my people will surely be measured. But if you cannot do this, return to your land and forget what you have done, and let your heart no longer ascend to do such things.'

41. Cum autem venissent apocrisarii ad Alexandrum portantes illi epistolam et sementem papaveris, legit eam tetenditque manum suam et tulit ex ipsa semente mittens in os suum, mandens et dixit: 'Video, quia homines illius multi sunt, sed sicut hoc semen molles sunt.' Supervenerunt ei nuntii signficantes illi infirmitatem Olimpiadis matris suae. Quamvis hoc audisset, scripsit epistolam Dario regi continentem ita: 'Alexander rex Dario regi Persarum hoc dico. Plurimae epistolae advenerunt mihi, quae impellunt me, et volente nolente facio, quae dico.

41. But when the envoys had come to Alexander, carrying to him the epistle and the sowing of poppy-seed, he read it and stretched out his hand and took from that very sowing, putting it into his mouth, chewing, and said: 'I see that his men are many, but like this seed they are soft.' Then there supervened to him messengers signifying to him the sickness of Olympias, his mother. Although he had heard this, he wrote an epistle to King Darius containing thus: 'Alexander the king to Darius, king of the Persians, this I say. Very many epistles have come to me, which impel me, and willing or unwilling I do the things which I say.

Noli cogitare, quod pro pavore atque dubio stultitiae vanae vestrae gloriae recedam de isto loco; pro certo scias, quia reversurus ero videre matrem meam non tantum, ut videam dulce pectus illius, quantum opto videre illam, quia est oppressa valida infirmitate. Sed tamen non post multum tempus rediero renovando me. Iterum dirigo tibi advicem sementis papaveris, quam nobis in mantico mandasti pro inmensurabili numero militiae vestrae, hoc piper, ut cognoscas, quia multitudine[m] papaveris sementis vi[n]cit fortitudo huius parvissimi piperis.' Scripta haec epistola vocavit Alexander apocrisarios Darii deditque illis epistolam et dimisit eos. Deinde coepit redire ad matrem suam.

Do not think that, for fear and the doubt of the foolish vain glory of yours, I would withdraw from this place; know for certain that I will return to see my mother—not so much to look upon her sweet breast, as I long to see her because she is oppressed by a strong infirmity. Yet before long I will have returned, renewing myself. Again I send to you in return, instead of the sowing of poppy-seed which you sent to us in a satchel as a token of the immeasurable number of your militia, this pepper, that you may know that the fortitude of this very tiny pepper conquers the multitude of the poppy sowing.' When this epistle had been written, Alexander called the apocrisiaries of Darius and gave them the epistle and dismissed them. Then he began to return to his mother.

Potentissimus vir, videlicet princeps miliciae Darii regis, sedebat tunc illo in tempore cum valida manu hostium super Arabiam. Movit se inde cum toto exercitu. Ex adversa parte stetit ante Alexandrum et coepit acriter pugnare cum eo, et inter se ex his et illis coeperunt mori.

The most powerful man, namely the commander of the army of King Darius, was then at that time encamped with a strong host of foes over Arabia. He moved from there with the whole army. From the opposing side he stood before Alexander and began to fight fiercely with him, and between them, on both sides, men began to die.

Et valde mane inchoatum est proelium et pugnatum est usque ad occasum solis. Et inter haec neque hi neque alii molles intenti sunt, sed fortiter pugnatum est per continuos tres dies et tam fortiter extitit ipsa pugna, qui obtenebratus est sol compatiendo tali homicidio, nolendo videre tantum sanguinem. Inter haec defecit Amonta, princeps miliciae exercitus Darii, et cum reliquis, qui ei superfuerunt, coepit fugere Persidam.

And very early the battle was begun, and it was fought until the setting of the sun. And amid these things neither these nor those were soft or slack, but it was fought bravely for three continuous days; and so strong was the fight itself that the sun was darkened, sympathizing with such slaughter, unwilling to see so much blood. Meanwhile Amonta, the commander of the soldiery of the army of Darius, gave way, and with the rest who survived him began to flee to Persia.

Cum tanta velocitate fugierunt, qui ante Darium invenerunt apocrisarios, qui portaverunt ei piper et epistolam Alexandri, tenente in manu Dario epistolam Alexandri. Scrutabatur Darius suos apocrisarios, quid fecisset Alexander ex semente papaveris. At illi dixerunt: 'Apprehendit et momordit et despicando dixit: multi sunt, [s]et molle.' Accepto itaque Dario piper mittens in os suum mandens atque dixit cum lacrimis: 'Pauci sunt, sed duriores.' Videndo hoc Amonta dixit: 'Etiam, dominator, paucos pugnatores habet Alexander, sed fortes sunt, (et) quia multos meos milites occidit.'

As they fled with such velocity, they found, ahead of Darius, the apocrisiaries who were carrying to him pepper and Alexander’s epistle; and Darius was holding Alexander’s epistle in his hand. Darius examined his apocrisiaries about what Alexander had done with the seed of poppy. But they said: “He seized it and bit it, and in disdain said: ‘They are many, but soft.’” Therefore Darius, taking pepper, put it into his mouth, chewing, and said with tears: “They are few, but harder.” Seeing this, Amonta said: “Yes, lord, Alexander has few combatants, but they are strong, (and) because he has killed many of my soldiers.”

Alexander vero, quia vicit pugnando, non est elevatus in elatione precepitque militibus suis, ut sepelirent Macedonas atque Persos, quid ceciderunt in ipso prelio.

Alexander, however, because he prevailed by fighting, was not exalted in elation, and he commanded his soldiers to bury the Macedonians and the Persians who had fallen in that very battle.

42. Et post hec applicavit cum ipsa preda in Achaiam, et ibi subiugat[a]e sunt ei mult[a]e civitates, et superiunxit in milicia sua decem et septem dena milia. Inde ascendit montem Taurum et venit in civitatem, qu[a]e dicitur Persopolis, in qua sunt novem Mus[a]e. Deinde venit Frigiam in templum, quod dicitur Solis, in quo et offertionem fecit. Inde venit ad fluvium, qui dicitur Scamandro, qui erat in latitudine cubitorum quinque, et dixit: 'Beati estis, qui habetis laudem doctoris Homeri.' Stetit ante eum homo, cui nomen Clitomidis, et dixit: 'Alexander rex, maiores laudes possum facere tibi de tuis accionibus, quam fecisset Homerus, quia plus miraculosas virtutes fecisti quam hi, qui fuerunt Troi[a]e.' Alexander dixit: 'Antea voluissem fieri discipulus Homeri quam habere laudem, quam habuit Achilles.'

42. And after these things he made landfall with that very booty in Achaia, and there many cities were subjugated to him, and he further joined to his soldiery 170,000. Thence he ascended Mount Taurus and came to the city which is called Persepolis, in which there are the nine Muses. Then he came into Phrygia to the temple which is called the Sun, in which also he made an offering. Thence he came to the river which is called Scamander, which was five cubits in breadth, and he said: "Blessed are you who have the praise of the teacher Homer." A man stood before him, whose name was Clitomides, and said: "King Alexander, I can make greater praises for you on your actions than Homer would have made, because you have done more wondrous feats than those who were at Troy." Alexander said: "Earlier I would have wished to become a disciple of Homer rather than to have the praise that Achilles had."

43. Et post hec veniente in Macedoniam invenit matrem suam Olimpiadem levari ab infirmitate sua atque letatus est cum ea.

43. And after these things, upon coming into Macedonia he found his mother Olympias being relieved of her infirmity, and he rejoiced with her.

Et post hec exiit de Macedonia venitque in locum, qui dicitur Abdira. Homines autem ipsius civitatis clauserunt ei portas, ut non ingrederetur ibi. Ad hec iratus Alexander praecepit, ut incenderetur ipsa civitas.

And after these things he went out from Macedonia and came to a place which is called Abdira. But the men of that city closed the gates to him, so that he might not enter there. At this, enraged, Alexander ordered that the city itself be set on fire.

Homines ipsius civitatis videntes ignem dixerunt: 'Alexander, non rebellando tibi clausimus portas, sed dubitando Darium, regem Persarum, ne audiret de nobis pacem factam tecum, dirigeret et dissiparet nos.' Alexander dixit: 'Aperite portas secundum consuetudinem. Modo itaque non veni pugnare vobiscum; cum autem fecero finem cum Dario, rege Persarum, tunc loquar et vobiscum.' Timendo acquieverunt et patefecerunt portas.

The men of that city, seeing the fire, said: 'Alexander, we did not close the gates in rebelling against you, but, wavering because of Darius, king of the Persians, lest, if he heard that peace had been made with you by us, he would dispatch and dissipate us.' Alexander said: 'Open the gates according to custom. For the moment, therefore, I have not come to fight with you; but when I have made an end with Darius, king of the Persians, then I will also speak with you.' In fear they acquiesced and opened the gates.

44. Transiit [Bib]o(s)tia et venit in Olintho et inde Chaldeopolis et venid ad fluvium, quid dicitur Xenis. Et oppressit eos fames valida; fecitque diis offertionem militibusque suis apparatum magnum et saturavit eos. Murmurati sunt inter se cuncti milites dicendo: 'Defecerunt caballi nostri.' Quibus Alexander dixit: 'Viri comilitones mei, et si defecerunt caballi vestri, desperastis vos de salute?

44. He crossed [Bib]o(s)tia and came to Olynthus, and thence to Chaldeopolis, and came to a river which is called Xenis. And a strong famine oppressed them; and he made an offering to the gods, and for his soldiers a great provisioning, and he satiated them. All the soldiers murmured among themselves, saying: 'Our horses have failed.' To whom Alexander said: 'Men, my fellow-soldiers, even if your horses have failed, have you despaired of safety?'

Quod si nos vivimus, caballos festinanter inveniemus, quia, si nos morimur, non sunt nobis necessarii caballi. Sed tamen festinemus ire in tali loco, ubi cibaria nobis sint et nostris caballis.'

But if we live, we will swiftly find horses, because, if we die, horses are not necessary to us. Yet let us hasten to go to such a place where there are provisions for us and for our horses.'

45. Inde ceperunt ire ad locum, qui dicitur Locrus, ubi invenerunt cibaria multa et pascua animalibus. Et inde venerunt in locum, qui dicitur Tragachantes, inveneruntque ibi templum Apollinis et voluit ibi invenire divinationem ab ipsa virgine Zacora. Cui illa dixit: 'Non est hora divinationis.' Secunda vero vice dixit Apollo: 'Iracli.' Alexander dixit: 'O propheta, mihi est nomen Iracli?

45. Thence they began to go to a place which is called Locrus, where they found many provisions and pastures for the animals. And thence they came into a place which is called Tragachantes, and they found there a temple of Apollo and he wished there to obtain a divination from the virgin herself, Zacora. To whom she said: 'It is not the hour of divination.' But the second time Apollo said: 'Heracles.' Alexander said: 'O prophet, is my name Heracles?'

Ergo periit divinatio tua.'

Therefore your divination has perished.

46. Deinde movit exercitum et venit Thebaida et dixit Theb[e]is: 'Date mihi quadringentos milites armatos, qui veniant in adiutorium meum.' Statim illi clauserunt portas et nihil locuti sunt ei, sed armati sunt ex eis quattuor milia et ascenderunt murum et tenuerunt eum atque dixerunt: 'Alexander, si non recedis a nobis, pugnamus tecum.' Hoc audito Alexander rex subrisit et dixit: 'Fortissimi milites sunt Thebei; clauserunt se intra portas et sic dicunt pugnare mecum.' Alexander dixit: 'Nullomodo movebo hinc, set stabo et pugnabo contra vos, non quomodo fortes aut civitonici, set quomodo rustici et sine virtute. Omnis homo fortis, qui pugnare vult, in campum exit, quia non clauditur intus urbem quomodo virgo.'

46. Then he moved the army and came to the Thebaid and said to the Theb[e]ans: 'Give me 400 armed soldiers, who may come to my aid.' Immediately they shut the gates and said nothing to him, but 4,000 of them armed themselves and climbed the wall and held it and said: 'Alexander, if you do not withdraw from us, we will fight with you.' On hearing this King Alexander smiled and said: 'Most valiant soldiers are the Thebans; they have shut themselves within the gates and thus say they will fight with me.' Alexander said: 'In no way will I move from here, but I will stand and fight against you, not as strong men or townsmen, but as rustics and without virtue. Every strong man who wishes to fight goes out into the field, for he is not shut up inside the city like a maiden.'

Set hoc dicendo praecepit mille equitibus suis sagitariis, qui circuirent murum et sagittarent homines ipsius civitatis. Praecepit iterum duo milia militibus suis, ut cum securibus [et] vectes ferreos rumperent fundamenta muri, quas construxit Anfionos et Zithu, et aliis quadringentis praecepit, ut irent cum ardentibus facculis et incenderent portas civitatis et alia trial milia ordinavit, ut percuterent murum cum verbicibus. Et ipse Alexander cum fundibalariis atque sagittariis ingressus est civitatem.

But saying this, he commanded 1,000 of his own cavalry archers to circle the wall and to shoot arrows at the people of that city. He commanded again 2,000 of his soldiers to break the foundations of the wall with axes and iron levers, which Amphion and Zethus had constructed, and he commanded another 400 to go with burning torches and to set fire to the gates of the city, and he arranged another 3,000 to strike the wall with battering-rams. And Alexander himself, with slingers and archers, entered the city.

Port[a]e autem civitatis ardebant et populi de muro cadebant multi moriendo et alii ex muro lapsum faciendo. Stisichorus inimicus gaudebat, quomodo videbat liberari civitatem ex effusione sanguinis.

But the g[a]tes of the city were burning, and people were falling from the wall—many dying, and others by making a fall from the wall. Stisichorus the enemy rejoiced, as he saw how the city was being freed by an effusion of blood.

Quidam homo eiusdem terr[a]e Isminea nomine, melodiam faciens, videns dissipari patriam suam suspirans atque reputans per artem musicam facere ingenium, ut mitigaret animum regis, terra tenus proiectus est in terram ad pedes suos rogansque eum, ut tandem aliquanto misereretur civitati. Respexit eum Alexander et dixit: 'O magister, postquam apprehendi istam terram et dissipavi eam, postea fecisti hanc artem.' Cui isminea dixit: 'Proinde hoc feci, ut mitigarem animum tuum et converterem illum in luctum istius civitatis. Si iuste fecisti dissipando hanc civitatem, quia culpavit tibi, intellege, quia et tibi malefecisti, quia et pater tuus et tu ipse Thebeus es. Oportuit te misereri patriae tuae.' Ubi hoc audivit Alexander, iussit a fundamentis evellere murum eius et abiit.

A certain man of the same land, named Isminea, making a melody, seeing his fatherland being laid waste, sighing and considering to devise a contrivance by the musical art, that he might mitigate the king’s animus, was prostrated upon the ground at his feet, begging him that at length he would have pity on the city. Alexander looked upon him and said: 'O master, after I seized this land and laid it waste, afterward you made this art.' To which Isminea said: 'Accordingly I did this, that I might mitigate your animus and convert it to mourning for this city. If you have done justly by dissipating this city, because it offended against you, understand that you have done ill to yourself as well, because both your father and you yourself are Theban. It behooved you to have pity on your fatherland.' When Alexander heard this, he ordered its wall to be torn out from the foundations and departed.

47. Thebei vero, qui remanserunt ex ipso incendio, abierunt Delfim ad aram Apollinis et consuluerunt eum, ut divina responsa redderet eis, si deberetur reedificari Thebea an non. Erat ibi porphetissa; abiit et bibi ex aqua Castalia et prophetizavit et dixit: 'Ille qui hanc civitatem edificaturus est, tres victorias habebit et post ipsas victorias recepturus erit [potestatem] reedificandi ipsam civitatem.' Thebei receperunt hanc divinationem.

47. Thebans indeed, who had remained from that very conflagration, went to Delphi to the altar of Apollo and consulted him, that he might render divine responses to them, whether Thebes ought to be rebuilt or not. There was there a prophetess; she went and drank from the Castalian water and prophesied and said: 'He who is going to build this city will have three victories, and after those victories he will receive [authority] for rebuilding the city itself.' Thebans received this divination.

Alexander profectus est Corinthum, rogaverun[t]que eum Corinthii, ut luderet cum eis in curribus, conveneruntque ad hoc spectaculum multitudo. Secutus est postea magnus et vir gloriosus Thebeus, cui nomen Clitomagus. Astantibus vero ad hoc spectaculumdixit Alexander: 'Quis ex vobis exiet luctans in ludo isto?' Cui Clitomachus dixit: 'Si placet vestrae potestati, ego recepta potestate pugnandi pugnabo et vinco.' Cui dixit Alexander: Si tres victurus eris, coronaberis.' Cepit pugnare et vicit; alias duas vincendo recepit in capite coronam et dixit illi praeconator: 'Dic nobis nomen tuum.' Clitomachus dixit: 'Sinecivitas.' Vidit hoc imperator et dixit: 'O beatissime et pulcherrime certator, ut quid sine civitate?' Clitomachus dixit: 'Magnissime imperator, antequam tu esses, habui civitatem, nunc autem per te civitatem non habeo.' Intellexit hoc responsum Alexander et dixit: 'Tibi dico, praeconator, vociferare et dic, ut sit Thebeus et potestatem habeat reedificandi atque tenendi ipsam civitatem.'

Alexander set out to Corinth, and the Corinthians asked him to compete with them in chariots, and a multitude assembled for this spectacle. Afterwards there followed a great and glorious Theban, whose name was Clitomagus. And as they stood by for this spectacle Alexander said: 'Who among you will come forth wrestling in this game?' To him Clitomachus said: 'If it pleases your authority, I, having received the power of fighting, will fight and will win.' Alexander said to him: 'If you will win three, you will be crowned.' He began to fight and won; by winning two others he received upon his head the crown, and the herald said to him: 'Tell us your name.' Clitomachus said: 'Without a city.' The emperor saw this and said: 'O most blessed and most beautiful combatant, why without a city?' Clitomachus said: 'Most great emperor, before you existed, I had a city; now, however, through you I do not have a city.' Alexander understood this reply and said: 'To you I say, herald, cry aloud and declare that he is a Theban and that he have the power of rebuilding and holding that city itself.'