It would have been fortunate for Philotas if their wrath had been sufficiently ungovernable to instigate the execution of such a sentence on the spot. But this did not suit the purpose of his enemies. Aware that he had been condemned upon the regal word, with nothing better than the faintest negative ground of suspicion, they determined to extort from him a confession such as would justify their own purposes, not only against him, but against his father Parmenio—whom there was as yet nothing to implicate. Accordingly, during the ensuing night, Philotas was put to the torture. Hephæstion, Kraterus, and Kœnus—the last of the three being brother-in-law of Philotas[467]—themselves superintended the ministers of physical suffering. Alexander himself too was at hand, but concealed by a curtain. It is said that Philotas manifested little firmness under torture, and that Alexander, an unseen witness, indulged in sneers against the cowardice of one who had fought by his side in so many battles.[468] All who stood by were enemies, and likely to describe the conduct of Philotas in such manner as to justify their own hatred. The tortures inflicted,[469] cruel in the extreme and long-continued, wrung from him at last a confession, implicating his father along with himself. He was put to death; and at the same time, all those whose names had been indicated by Nikomachus, were slain also—apparently by being stoned, without preliminary torture. Philotas had serving in the army a numerous kindred, all of whom were struck with consternation at the news of his being tortured. It was the Macedonian law that all kinsmen of a man guilty of treason were doomed to death along with him. Accordingly, some of these men slew themselves, others fled from the camp, seeking refuge wherever they could. Such was the terror and tumult in the camp, that Alexander was obliged to proclaim a suspension of this sanguinary law for the occasion.[470] [467] Curtius, vi. 9, 30; vi. 11, 11. [468] Plutarch, Alexand. 49. [469] Curtius, vi. 11, 15, “Per ultimos deinde cruciatus, utpote et damnatus et inimicis in gratiam regis torquentibus, laceratur. Ac primo quidam, quanquam hinc ignis, illinc verbera, jam non ad quæstionem, sed ad pœnam, ingerebantur, non vocem modo, sed etiam gemitus habuit in potestate; sed postquam intumescens corpus ulceribus flagellorum ictus nudis ossibus incussos ferre non poterat”, etc. [470] Curtius, vi. 11, 20.