content to appear as the young Ammon wearing a purple robe and the ram's horns, but sometimes assumed the form of other deities. At one time he was Artemis, bearing a bow and hunting-spear at his back and dressed in a Persian gown. At other times he came forth as Heracles with his club and lion's skin: at others again as Hermes with his wand and petasus. It was sometimes in fine his pleasure to compare himself with the Indian Dionysus 24. As time went on, and his victories multiplied, he sought to enlarge the circle of his worshippers, and to transfer to Europe the adoration which had been paid to him in Africa and in the East. It may probably have been at the time when he ordered the Greek cities to receive their exiles B.C. 324, that he gave the monstrous injunction that they were to decree his own deification (npiraoba eóv). Different states arrived at different conclusions: we have accounts of the proceedings at Sparta and Athens. The Lacedæmonians resolved as follows: "Since Alexander wishes to be a god, let him be a god." At Athens Demades proposed that he should be worshipped with divine honors, as the thirteenth added to the Olympian Twelve 25. Some unwillingness having been expressed, he added, "See that while you guard the rights of heaven, you lose not those of earth 26." His decree passed, but sometime afterwards the Athenians repenting of their obsequiousness inflicted a fine of ten talents on Demades. The effect of their decree was to consecrate temples and offer sacrifices in his honor, and it appears from the text that his votaries exceeded in zeal the worshippers of the older deities. With regard to the conduct and sentiments of the other leading statesmen, it was made a charge against Demosthenes that he maintained that the people should not dispute with Alexander about celestial honors: Lycurgus asked what sort of a god must accompanied Alexander, broke forth on one occasion, when the king had received a wound, in the words of Homer: Ιχώρ οιόσπερ τε ῥέει μακάρεσσι θεοῖσι. 24 Athen. XII. 53. See also Lucian Dial. Mort. XIV. 6, and Curt. IX. 2. 25 Elian Var. Hist. v. 12, II. 19; Athen. VI. 58. Diog. Laert. (VI. 6, p. 405 St.) in his life of Diogenes says, that the Athenians decreed Alexander to be Dionysus, on which Diogenes said, that he himself ought to be created Serapis. Lucian (Dial. Mort. XIII. 2) says in reference no doubt to the Athenians, voi dè καὶ τοῖς δώδεκα θεοῖς προστιθέντες καὶ νεὼς οἰκοδομούμενοι καὶ θύοντες ὡς δράκοντος vi: alluding to the epiphany of Zeus to Olympias. 26 Val. Max. VII. 2. § 13. he be from whose temple no one could go out without need of being purified. Pytheas, when reproached as being too young to dispute on so weighty an affair, replied that he was older than their new divinity 27. 28, but The opinions of Hyperides may be collected from the text 28, we do not know whether he took any part in the discussion. In the year following ambassadors from Greece came to meet Alexander at Babylon bearing golden crowns, and greeted him as a god 29: so that his injunctions would appear to have met with a general acceptance. Their adulations however availed little; and in a few days his divine majesty was numbered with the dead. Yet not even then did his worshippers desist from their insane devotions. His body was borne in state to his own city Alexandria, in order that it might be conveyed to the temple of Ammon. It remained however at Alexandria: and sacrifices were offered at his tomb. He was still regarded in Egypt and elsewhere as the youthful Ammon, and the fine coins of his General Lysimachus represent him in that character 30. In later ages the Roman Senate decreed his adoration 31, and the Emperor Caracalla more especially carried the veneration and imitation of him to the highest pitch 32. In the same spirit the Greek writers during the Roman period, such as Diodorus and Arrian, speak of him as not inferior to the ancient heroes and demigods 33. 27 Dinarch. c. Dem. § 94: (and Maetzner's note, to which I am indebted for some of the authorities referred to in this article.) Pseudo-Plut. Vit. X. Oratt. p. 842. Plutarch. Reip, ger. præc. p. 804, B. 28 See also Hyperid. c. Dem. fr. 11, col. 4, where Sauppe seems right in thinking that Demosthenes is accused of calling Alexander ἀνίκητος θεός. 29 Arrian VII. 23. 30 Diod. XVIII. 28. Rasche, Leake, Burgon, Bunbury, L. Müller, and most modern numismatists, Eckhel and Visconti excepted, consider the portrait with the ram's horn to represent Alexander. Mr Burgon is also of opinion that the youthful Ammon on the later coins of Cyrene is a portrait of Alexander. (Catalogue of Rogers' coins, n. 195.) An inscription (not contained in Böckh. Corp. Inscr.) in strangely archaic characters, which seems intended for an hexameter, may be seen in the Egyptian court in the Crystal Palace at Sydenham: dúvaтai Αλέξανδρος Δι' Ολύμπιον ἐξιλάσασθαι. (See Herod. VII. 141.) Compare Lucan. X. 272. Summus Alexander regum quos Memphis adorat. 31 Chrysost. in 2 Cor. 12 (tom. x. p. 740, Ed. Par. 1837, where see the note). 32 See Leake Numism. Hell. (Europ. Greece), p. 64, and the authorities. 33 Diod. XVII. I; Arr. Exp. Alex. VII. 29; see also Menand. πepì èπideikt. in Speng. Rhett. Gr. vol. III. p. 388. INDEX OF PROPER NAMES. The numbers refer to the columns of the MS. Lamia, 6, 8 Alexander (King of Mace- Leosthenes, 1, 3, 4, 5, 6, 7, ETOLIANS, 6 MESSRS. DEIGHTON, BELL, AND CO.'S LIST OF BOOKS. Theological. THE GREEK TESTAMENT: with a Critically revised Text; a Digest of various Readings; Marginal References to Verbal and Idiomatic Usage; Prolegomena; and a Critical and Exegetical Commentary. For the use of Theological Students and Ministers. ALFORD., B.D., Dean of Canterbury. By HENRY Vol. I. THIRD EDITION, containing the Four Gospels. 17. 88. Vol. III. SECOND EDITION, Containing the Epistles to the Galatians, Vol. IV. Preparing. NOVUM TESTAMENTUM GRÆCUM, Textus Stephanici, 1550. Accedunt variæ lectiones editionum Beza, Elzeviri, Lachmanni, Tischendorfii, et Tregellesii. Curante F. H. SCRIVENER, A.M. In the Press. BABINGTON (C.) The Benefit of Christ's Death: probably written by AONTO PALEARIO: reprinted in Facsimile from the Italian Edition of 1543; together with a French Translation printed in 1551. Also an English Version made in 1548, by EDWARD COURTENAY, Earl of Devonshire, now first edited from the MS. With an Introduction. Square crown 8vo. 78. 6d. BLUNT (PROF.) Five Sermons preached before the University of Cambridge. 8vo. 5s. 6d. CONTENTS:-1. The Nature of Sin.-2. The Church of the Apostles.-3. On Two Introductory Lectures on the Study of the Early Fathers, delivered in the University of Cambridge. Second Edition, with a brief Memoir of the Author, and a Table of Lectures delivered during his Professorship. 8vo. 48. 6d. BUSHBY (REV. E.) Essay on the Human Mind. 12mo. sewed. 28. 6d. An Introduction to the Study of the Holy Scriptures. 12mo. sewed. 2s. 6d. |