The Historians' History of the World 04

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.