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  Callisth., 3.34. Fraser 1972, i, pp. 15-16 and n. 79 (ii, pp. 31-32); Pietrzykowski

  1976; Erskine 2002; Chugg 2002.

  23 Paus., 1.7.1. Habicht 1988; Schlange-Schöningen 1996.

  Death, Last Plans, Tomb

  385

  far from the sea. That much can be deduced from what is written in the

  ancient sources alone. However, modern historians trying to find its exact

  location have come up with various sites – most frequently on the western

  or eastern slope of Kom-ed-Dik. A tempting hypothesis has emerged

  which sees the vestibule of the Soma in the so-called Alabaster Tomb in

  the Latin Cemetery of Alexandria. Our current state of knowledge simply

  does not allow us to formulate any convincing theses about the exact

  location of Alexander’s tomb. Worse still, inevitable changes in the

  coastline since ancient times make possible the eventuality that the part of

  the Ptolemaic palace complex including the Soma is now under the sea.24

  Alexander’s tomb was venerated for centuries and regularly visited by

  very distinguished guests from afar, including the Roman emperors

  Augustus, Septimus Severus and Caracalla. It is last mentioned as still

  existing in the work of Herodian describing events of 215 AD. Most

  scholars therefore assume that it was destroyed in that same century,

  perhaps during fighting over Alexandria between the Palmyrean and

  Emperor Aurelian forces in 272 AD. The writings of 5th-century Christian

  authors St John Chrysostom and Theodoretus of Cyrrhus have been put

  forward as evidence of the disappearance or even erasing of Alexander

  from people’s memories. Yet this is exceptionally weak evidence.

  Theodoretus only states how the tombs of even the most famous pagans

  are now forgotten to contrast it with how the graves of the Christian

  martyrs are now venerated and thus emphasise the power of the Lord. The

  writer mentions the lost tombs of Cyrus, Darius, Xerxes, Augustus,

  Vespasian, Hadrian and Alexander. Yet most of these tombs have survived

  to this day and they were also known in the 5th century. Therefore the

  evidence provided by these Christian authors is merely rhetorical and we

  can only conclude that we cannot know for certain when Alexander’s

  tomb disappeared. It is possible that it was still in existence in 361 AD if

  we accept that it is the ‘splendid temple of the Genius’ ( speciosum Genii

  templum) mentioned by Ammianus Marcellinus, for on some Alexandrian

  coins Alexander was presented as a Genius ( Agathos Daimon).25 It is

  totally unknown what the connection was between Alexander’s tomb and

  an Alexander’s cenotaph which appears in the medieval Muslim records of

  Alexandria. It is also worth mentioning that Alexander is mentioned in the

  24 Fraser 1972, ii, pp. 31-39; Fiaccadori 1992; Schlange-Schöningen 1996.

  Alabaster Tomb hypothesis: Adriani 2000.

  25 Hdn., 4.8.9; Amm. Marc., 22.11.7; Ioannes Chrysostomus, Or. , 26.12 ( PG, 61, p.

  581); Theodoretos Kyrrou, Hellenikon therapeutike pathematon, 8.60-61.

  Disappearance of Alexander’s tomb in the 3rd c. A.D.: Fraser 1972, ii, pp. 35-36;

  contra: Chugg 2002, Erskine 2002.

  386

  Chapter VIII

  Koran as Dū’l-Karnain (the ‘two-horned’) and that that was also the name

  of one of the mosques in medieval Alexandria.26

  Finally it was Arab tradition which identified an object believed to be

  Alexander’s sarcophagus. In 1798 it was robbed from Atarine mosque in

  Alexandria by Napoleon’s soldiers. After the French army’s capitulation

  the sarcophagus ended up in the British Museum in London. It was

  examined by E.D. Clarke, who also maintained that it was Alexander’s

  coffin, but when the hieroglyphs were deciphered, it the turned out that it

  had actually been created for Nectanebo II. Nevertheless, today the theory

  that this was Alexander’s sarcophagus has been revived. Already A.J.

  Wace noted that although the sarcophagus may have been made for

  Nectanebo II, his body could not have been placed there as the pharaoh

  had died beyond Egypt. Moreover, it would have been considered

  sacrilege to lay the body of a mere mortal in such a coffin, so in 321 it

  would almost certainly have still been unused. If the association between

  Alexander and Nectanebo II (i.e. in Egyptian public opinion rather than

  reality) as related in the Alexander Romance was true, laying the body of

  the Macedonian king in this sarcophagus would have seemed the most

  natural and proper thing to do. The official tradition associating this

  sarcophagus with Alexander goes back at least the 16th century and there is

  circumstantial evidence that it already existed as early as the 9th century. It

  is therefore possible that the British Museum has the only surviving relic

  of Alexander’s tomb.27

  26 Quran, 18.83-98. Fraser 1972, ii, pp. 36-39.

  27 Clarke 1805; Wace 1948; Chugg 2002. Contra: Fraser 1972, ii, pp. 39-40.

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