The death of Nectanebus.
The death of Nectanebus was as closely in accord with the stars as was the birth of Alexander. At the age of twelve Alexander found Nectanebus in consultation with Olympias and, attracted by his astrological tablet, made him promise to show him the stars at night. Then as Nectanebus walked along star-gazing, Alexander pushed him into a steep pit which they chanced to pass, and Nectanebus lay there with a broken neck. When he asked Alexander the reason for his act, the boy replied that it was in order to convince him of the futility of his art, since he gazed at the stars unmindful of what threatened him from the ground. But Nectanebus rebuts this revised version of the maid servant’s taunt to Thales by telling Alexander that he had been forewarned by the stars that he should be killed by his own son, and by revealing to Alexander the secret of his birth.[2319]
In concluding the story of Nectanebus it is perhaps worth while to emphasize the fact that the epitomes and Julius Valerius often use the word magus of Nectanebus as an astrologer and that in general magic, astrology, and divination are indissolubly connected.
The Amazons and Gymnosophists.
Some account is given both in Julius Valerius and the longer epitome of Alexander’s exchange of letters with the Amazons and of questions which he put to the Gymnosophists of India (i. e. the Brahmans) and their replies. Neither of these promising themes, however, results in the introduction of any magic or occult science. We also find in the Stromata of Clement of Alexandria[2320] a list of ten questions which Alexander propounded to ten of the Gymnosophists of India and their ingenious answers given under pain of death if their responses proved unsatisfactory.
The letter to Aristotle.
Nor does Alexander’s letter to Aristotle on the marvels of India reveal many specific instances of superstition that are at all interesting. For the most part it recounts his marches, the sufferings of his army from thirst, combats with wild beasts, serpents, and hippopotamuses, and the treasures which he captured. Alexander states that “in former letters I informed you about the eclipse of the sun and moon and the constancy of the stars and the signs of the air.”[2321] He tells now, however, of a place where there are two trees of the sun and moon, speaking Indian and Greek, one masculine and the other feminine, from which one may learn what the future has in store for good or evil. As to this Alexander was inclined to be incredulous, but the natives swore that it was true, and his companions urged him “not to be defrauded of the experience of so great a thing.” Accordingly he made his way to the spot despite the innumerable beasts and snakes which beset his path. Chastity was essential in order to approach the trees, and he also had to lay aside his rings, royal robes, and shoes. The sun tree then told him at dawn that he would never see home or his mother and sisters again. At eventide the moon tree added that he would die at Babylon.[2322] The third and final response, vouchsafed by the sun tree, was that his death would be from poison, but the name of the poisoner the oracular tree refused to divulge lest Alexander try to kill him first and thus cheat the three Fates. Alexander has consequently had to content himself, as he informs Aristotle in the closing sentence of his letter, with building a monument to perpetuate his name among all mortals.[2323]
Of other spurious treatises ascribed to Alexander in the middle ages, works of alchemy and works of astrology, we shall treat in a later chapter on the Pseudo-Aristotle.
CHAPTER XXV
POST-CLASSICAL MEDICINE
Three representatives of post-classical medicine—Bibliographical note—Medical compendiums: Oribasius and Paul of Aegina—Aëtius of Amida—How superstitious are Aëtius and Alexander of Tralles?—Compound medicines—Aëtius merely reproduces the superstition of Galen—Occult science mixed with some scepticism—Alexander of Tralles—Originality of his work—His medieval influence—His personal experience—Extent of his superstition—Physica—Occult virtue of substances applied externally—Other things used as ligatures and amulets—Astrology and sculpture of rings—Incantations—Conjuration of an herb—Medieval version seems less superstitious than the original text—Marcellus: date and identity—“Marcellus Empiricus”—Superstitious character of his medicine—Preparation of goat’s blood—A rabbit’s foot—Magic transfer of disease—Pliny and Marcellus compared on green lizards as eye-cures—More lizardry—Use of stones and an herb—Right and left: number—Incantations and characters—The art of medicine survives the barbarian invasions.