Curtius Rufus 4.7.25-31
25 Ac tum quidem regem propius adeuntem maximus natu e sacerdotibus filium appelat, hoc nomen illi parentem Iovem reddere affirmans. Ille se vero et accipere ait et agnoscere, humanae sortis oblitus. 26 Consuluit deinde an totius orbis imperium fatis sibi destinaretur. Vates, aeque in adulationem compositus, terrarum omnium rectorem fore ostendit. 27 Post haec institit quaerere an omnes parentis sui interfectores poenas dedissent. Sacerdos parentem eius negat scelere posse violari, Philippi autem omnes luisse supplicia; adiecit, invictum fore donec excederet ad deos. 28 Sacrificio deinde facto, dona et sacredotibus et deo data sunt, permissumque amicis, ut ipsi quoque consulerent Iovem. Nihil amplius quaesierunt quam, an auctor esst sibi divinis honiribus colendi suum regem. Hoc quoque acceptum fore Iovi vates respondent.
29 Vera et salubri aestimatione fidem oraculi vana profecto responsa eludere potuissent, sed Fortuna quos uni sibi cedere coegit magna ex parte avidos gloriae magis quam capaces facit. 30 Iovis igitur filium se non solum appellari passus est, sed etiam iussit rerumque gestarum famam, dum augere vult tali appellatione, corrupit. 31 Et Macedones, assueti quidem regio imperio, sed in maiore libertatis umbra quam ceteri degentes, immortalitatem affectantem contumacius, quam aut psis expediebat aut regi, aversati sunt.
25 At the time we are describing, as the king drew near, the eldest of the priests called him son, declaring that his father Jupiter gave him that name. Alexander indeed said that he accepted and acknowledged it, forgetful of his human condition. 26 He then asked whether the rule of the whole world was destined for him by the fates. The prophet, equally disposed to flattery, answered that he would be the ruler of all land. 27 After this the king went on to inquire whether all the murderers of his father had paid the penalty. The priest said that his father could suffer from no man's crime, but that for the crime against Philip all had suffered punishment; he added that Alexander would be invincible till he departed to join the gods. 28 Then, After sacrifice had been offered, gifts were given both to the priests and to the god, and the king's friends also were allowed to consult Jupiter. They asked nothing more then whether the god authorized them to pay divine honors to their king. The prophet replied that this also would be acceptable to Jupiter.
29 In the light of a genuine and entirely sane appraisal, these unquestionably vague responses of the oracle would have brought ridicule upon its trustworthiness, but Fortune makes those whom she has forced to have confidence in herself alone more eager as a rule for glory than big enough to have room for it. 30 Accordingly, Alexander not only allowed himself to be called the son of Jupiter, but even ordered it, and thus while he wished to increase the renown of his exploits by such a title, he really spoiled it. 31 And the Macedonians, accustomed, it is true, to the rule of a king, but living in the shadow of a greater freedom than the other people, opposed his claim to immortality more stubbornly than was expedient either for themselves or for their king
Loeb, trans. John C. Rolfe. pp. 232-237.
נמצא בשימוש ב...
- תשעא ב - העולם ההלניסטי - אלכסנדר
- אלכסנדר קוסמוקרטור
- אלכסנדר אל בעצמו
- תשעא ב - העולם ההלניסטי - אלים ובני-אדם
- אלכסנדר בגורדיון
- תשעב ב - בין מצרים וסוריא - אלכסנדר הגדול
- תשעב ב - בין מצרים וסוריא - בין אלים ובני-אדם: פולחן השליט ההלניסטי