Of this conspiracy, real or pretended, every thing rested on the testimony of Nikomachus. Alexander indignantly sent for Philotas, demanding why he had omitted for two days to communicate what he had heard. Philotas replied, that the source from which it came was too contemptible to deserve notice—that it would have been ridiculous to attach importance to the simple declarations of such a youth as Nikomachus, recounting the foolish boasts addressed to him by a lover. Alexander received, or affected to receive, the explanation, gave his hand to Philotas, invited him to supper, and talked to him with his usual familiarity.[457] [457] Curtius, vi. 7, 33. “Philotas respondit, Cebalinum quidem scorti sermonem ad se detulisse, sed ipsum tam levi auctori nihil credidisse—veritum, ne jurgium inter amatorem et exoletum non sine risu aliorum detulisset.” But it soon appeared that advantage was to be taken of this incident for the disgrace and ruin of Philotas, whose free-spoken criticisms on the pretended divine paternity,—-coupled with boasts, that he and his father Parmenio had been chief agents in the conquest of Asia,—had neither been forgotten nor forgiven. These, and other self-praises, disparaging to the glory of Alexander, had been divulged by a mistress to whom Philotas was attached; a beautiful Macedonian woman of Pydna, named Antigonê, who, having first been made a prize in visiting Samothrace by the Persian admiral Autophradates, was afterwards taken amidst the spoils of Damascus by the Macedonians victorious at Issus. The reports of Antigonê, respecting some unguarded language held by Philotas to her, had come to the knowledge of Kraterus, who brought her to Alexander, and caused her to repeat them to him. Alexander desired her to take secret note of the confidential expressions of Philotas, and report them from time to time to himself.[458] [458] Plutarch, Alexand. 48.