ABSTRACT
Some excuse is surely needed for proposing to discuss once more a topic to which hundreds of historians and biographers of Alexander have devoted their attention, not to mention those who have treated it in the context of ancient religion. Yet it is a long time since the subject was surveyed in all its aspects in the light of the sources, and a new look at some of them may still reveal points unnoticed hitherto. Moreover, it seems a suitable gift for a scholar who has made the study of Macedonian religion one of his special interests. 1
