When he went himself to visit the temple of Ammon in Libya, nothing less would content him than to be called his son, as we shall shew in the sequel. Moreover, it was the opinion of many that Alexander was the offspring of a serpent which had been seen in his mother’s bed-chamber, and into which Jupiter had transformed himself; that the credit of his divine pedigree was advanced by dreams and prophesies; and that when Philip sent to Delphi to consult about it, he was admonished by the oracle, to pay the greatest reverence to Ammon. On the other hand, there are those who affirm, “That all this is mere fiction; and that there was reason to suspect Alexander’s mother was guilty of adultery: for that Nectanebus, king of Egypt, who was driven from his kingdom, did not go to Ethiopia, as was commonly believed, but went to Macedonia, in hopes of receiving succours from Philip against the power of the Persians. That he deceived Olympias by the force of magical enchantments, and defiled his landlord’s bed. That from that time Philip had a jealousy of her, and that it afterwards appeared this was the chief cause of their divorce. That the very day that Philip brought Cleopatra into his house, Attalus, his wife’s uncle, took the liberty to reproach Alexander with the baseness of his birth, while the king himself disowned him for his son. In fine, that the constant rumour of Olympias’ adultery was entertained not only in that part of the world, but even among the nations which he conquered. That the fiction of the serpent was derived from ancient fables, on purpose to conceal the ignominy of that princess. That the Messenians had formerly given out the same story concerning Aristomenes, and the Sicyonians concerning Aristodemus.”
In reality the same report was spread abroad concerning Scipio, who was the first that ruined Carthage; and the birth of Augustus was in like manner thought to have had something divine in it. For as to Romulus, the founder of Rome, there is no occasion to say anything of him; since there is no nation so contemptible, but derives its origin either from some god, or the offspring of a god. After all, the flight of Nectanebus does not agree with those times; for Alexander was six years of age, when that prince was vanquished by Ochus, and lost his kingdom and inheritance; but for all this, the tale which is reported of Jupiter, is not the less likely to be false. It is affirmed, that Olympias herself, having nothing to fear after her husband’s death, laughed at the vanity of her son, who would needs have it believed that he was sprung from Jupiter; and begged him in a letter, “not to expose her to Juno’s indignation, seeing that she had been guilty of nothing that deserved that punishment.” However, before that time, she is thought to have been the person that took the most pains to gain credit to this fable, and is said to have admonished Alexander upon his expedition into Asia, “To be mindful of his origin, and do nothing that was unworthy of so great a father.”
But it is generally agreed, that between the conception and birth of that prince, it was signified both by prodigies and divers presages, how considerable a person should be born. Philip saw in his sleep the womb of Olympias sealed up with a ring, on which the picture of a lion was engraved; the memory whereof was preserved by the city of Alexandria in Egypt, which was for a long time called Leontopolis. Aristander, the ablest diviner of that time, who afterwards accompanied Alexander, and was his chief priest, interpreted the dream, and said it signified the magnanimity and courage of the infant. The same night that Olympias was brought to bed, the temple of Diana in Ephesus, the most famous of all Asia, was burnt to ashes. This was done by a profligate villain, who being apprehended and put to the torture, confessed he had no other view in doing it, but to preserve his memory by some great and memorable act of impiety. Wherefore the Magi, who were then at Ephesus, not reckoning so great a misfortune from the loss of the temple alone, but looking upon it as a presage of greater destruction, filled the whole city with mournful exclamations; “That there was a torch kindled somewhere, which, on the like account, and from the same motive, should one day consume all the East.”
Philip being blessed with a son, of whom so many happy omens made him conceive the highest hopes, turned all his thoughts towards his education. For being a wise man, and a lover of his country, he easily perceived that all his endeavours would be to no purpose, if he should leave an ignorant and slothful prince behind him, to govern Macedonia, while things were in an unsettled state everywhere: and that his glory could not be long-lived, if the great things he had begun should be lost and ruined by the weakness or negligence of a successor. Among his letters, that discreet and elegant one which he wrote to Aristotle, who was then at Athens with Plato, is yet extant, and is conceived in words much to this purpose:
“Philip to Aristotle wisheth Health.
“I am to acquaint you, that a son is born to me; nor do I thank the gods so much for his birth, as for his being born in your time. I hope that when he shall have been educated and instructed by you, he shall be worthy of us, and fit to succeed to so great a kingdom. For I think it much better to be without children, than to beget them for a punishment, and educate them to the shame and dishonour of their ancestors.”
Nor was Philip mistaken; for having been long under the direction of Aristotle, the effect was, that the instructions he received from that great master, laid a foundation for, and enabled him to perform all the great exploits which he executed from that time.
When he grew up, there appeared a perfect symmetry in his members, his joints were strong and firm; and being but of a middle stature, he was really stronger than he appeared to be. His skin was white, only his cheeks and his breast were dyed with an agreeable red; his hair was yellow, and went into a gentle curl; his nose was aquiline, and his eyes of different colours: for his left eye is said to have been blue, and his right very black. There was a certain secret virtue in them; insomuch that nobody could look on his countenance without veneration and fear. He could run with wonderful swiftness, which he often practised, even when he was king, as esteeming it of great use in expeditions; and he was often seen to run for a prize with the swiftest persons about him. He bore fatigue with a patience and firmness that even passes belief; and by this one virtue he oftentimes saved both himself and his armies in the greatest extremities. By frequent exercises, and a very warm constitution, he did so purge off any bad humours which commonly lodge under the skin, that not only his breath, but also what he perspired through the pores of his body were sweet, and his very clothes had a fragrant smell; and this was the cause, as some think, why he was so much inclined to wine and passion. Pictures and statues of him are yet to be seen, which were the performances of the best artists. For lest the comeliness of his face should suffer any thing from the unskilfulness of vulgar sculptors or painters, he strictly forbade any to draw his picture without his order, and threatened to punish any one that should disobey it. In consequence whereof, though there was abundance of good workmen, yet Apelles was the only person who had his consent to draw his picture; Pyrgoteles to grave him on precious stones, and Lysippus and Polyclitus to represent him in medals.
His governor Leonidas is said to have walked too fast, which Alexander learnt of him; and never was able to help it afterwards by all his endeavours. I am not ignorant that very much is owing to education, but I am inclined to impute this rather to the temper of that young prince, than to his accustoming himself to it; for it was impossible for one of his ardour and impetuosity of spirit, not to have the motions of his body answerable to it. And this hastiness of his was so far from being accounted an imperfection by his successors, that they studiously affected it, and imitated him therein; as they did in his wry neck, which leaned to his left shoulder, in his piercing look and high voice, being incapable to copy the virtues of his mind. In reality, there were many of them whose long lives had scarce anything in them that deserved to be compared to his childhood. Nor did he ever say or act anything that was mean or base, but all his words and actions were equal to, or even surpassed, his fortune. For though he was most ambitious of praise, yet he did not affect to draw it indifferently from every thing, but would have it arise from things that were most praiseworthy; being sensible that the praise which arises from mean actions is inglorious and dishonourable, and that that victory which is gained over the meanest enemy, is so much the more noble and illustrious. Therefore when some persons told him, “that seeing he was an excellent runner, he ought to list himself among those who were to contend for the prize at the Olympic games, after the example of a king of his name; and that thereby he should acquire a great fame all over Greece”: he answered, “I would certainly do so, if I were to run against kings.”
As often as Philip obtained any signal victory, or reduced any rich and strong place, he could not conceal his grief, amidst the rejoicing of others; and he was heard to complain amongst boys of his own age, “that his father would leave nothing for him and them to do when they came to be men.” For he looked upon every accession of power and riches to be a diminution to his glory, and had a stronger passion for honour than for wealth. He was naturally disposed to sleep but little, and increased his watchfulness by art. If anything happened to him that required serious thought, he put his arm out of the bed, holding a silver ball in his hand, which by its fall into a basin might make a noise, and so disperse that heaviness which was inclining him to slumber. From his very infancy he loved to worship the gods splendidly; and one day as they were sacrificing, he flung so much incense into the fire, that Leonidas, who was a severe and parsimonious man, not being able to bear that profusion, cried out, “You may burn incense in this manner when you conquer the countries where it grows.” Remembering this saying afterwards, when he settled the affairs of Arabia, which produces incense, he sent Leonidas a vast quantity of this perfume, ordering him withal, “to be more liberal for the future, in paying honour to the gods, since he was now convinced that they did plentifully repay the gifts that had been cheerfully made them.”