[422] Arrian, iii. 18, 17. He does not give the amount which I transcribe from Curtius, v. 6, 10.
[423] Diodor. xvii. 70. Οἱ Μακεδόνες ἐπῄεσαν, τοὺς μὲν ἄνδρας πάντας φονεύοντες, τὰς δὲ κτήσεις διαρπάζοντες, etc. Curtius, v. 6, 6.
[424] Diodor. xvii. 70, 71; Curtius, v. 6, 3-7. These two authors concur in the main features of the massacre and plunder in Persepolis, permitted to the soldiers of Alexander. Arrian does not mention it; he mentions only the deliberate resolution of Alexander to burn the palace or citadel, out of revenge on the Persian name. And such feeling, assuming it to exist, would also naturally dictate the general license to plunder and massacre. Himself entertaining such vindictive feeling, and regarding it as legitimate, Alexander would either presume it to exist, or love to kindle it, in his soldiers; by whom indeed the license to plunder would be sufficiently welcomed, with or without any antecedent sentiment of vengeance.
The story (told by Diodorus, Curtius, and Plutarch, Alex. 38) that Alexander, in the drunkenness of a banquet, was first instigated by the courtesan Thais to set fire to the palace of Persepolis, and accompanied her to begin the conflagration with his own hand—may perhaps be so far true, that he really showed himself in the scene and helped in the burning. But that his resolution to burn was deliberately taken, and even maintained against the opposition of esteemed officers, is established on the authority of Arrian.
[425] Plutarch, Alexand. 37. Φόνον μὲν οὖν ἐνταῦθα πολὺν τῶν ἁλισκομένων γενέσθαι συνέπεσε· γράφει γὰρ αὐτὸς, ὡς νομίζων αὐτῷ τοῦτο λυσιτελεῖν ἐκέλευεν ἀποσφάττεσθαι τοὺς ἀνθρώπους· νομίσματος δὲ εὑρεῖν πλῆθος ὅσον ἐν Σούσοις, τὴν δὲ ἄλλην κατασκευὴν καὶ τὸν πλοῦτον ἐκκομισθῆναί φησι μυρίοις ὀρικοῖς ζεύγεσι, καὶ πεντακισχιλίαις καμήλοις. That ἐνταῦθα means Persepolis, is shown by the immediately following comparison with the treasure found at Susa.
[426] Diod. xvii. 73; Curtius, v. 6, 12-20.
[427] Curtius, v. 6, 11.
[428] Arrian, iii. 16, 1-4.
[429] Compare the language addressed by Alexander to his weary soldiers, on the banks of the Hyphasis (Arrian, v. 26), with that which Herodotus puts into the mouth of Xerxes, when announcing his intended expedition against Greece (Herodot. vii. 8).
[430] I see no reason for doubting that the Ekbatana here meant is the modern Hamadan. See a valuable Appendix added by Dr. Thirlwall to the sixth volume of his History of Greece, in which this question is argued against Mr. Williams.