Alexander erected permanent altars, in honor of Zeus, Athênê, and Hêraklês; both on the point of Europe which his army had quitted, and on that of Asia where it had landed.[155] [155] Arrian, i. 11; Plutarch, Alexand. 15; Justin, xi. 5. The ceremony of running round the column of Achilles still subsisted in the time of Plutarch—ἀλειψάμενος λίπα καὶ μετὰ τῶν ἑταίρων συναναδραμὼν γυμνὸς, ~ὥσπερ ἔθος ἔστιν~, etc. Philostratus, five centuries after Alexander, conveys a vivid picture of the numerous legendary and religious associations connected with the plain of Troy and with the tomb of Protesilaus at Elæus, and of the many rites and ceremonies performed there even in his time (Philostrat. Heroica, xix. 14, 15. p. 742, ed. Olearius—δρόμοις δ᾽ ἐῤῥυθμισμένοις συνηλάλαζον, ἀνακαλοῦντες τὸν Ἀχιλλέα, etc., and the pages preceding and following). Dikæarchus (Fragm. 19, ed. Didot. ap. Athenæum, xiii. p. 603) had treated in a special work about the sacrifices offered to Athênê at Ilium (Περὶ τῆς ἐν Ἰλίῳ θυσίας) by Alexander, and by many others before him; by Xerxes (Herodot. vii. 43), who offered up 1000 oxen—by Mindarus (Xenoph. Hellen. i. 1, 4), etc. In describing the proceedings of Alexander at Ilium, Dikæarchus appears he have dwelt much on the warm sympathy which that prince exhibited for the affection between Achilles and Patroklus: which sympathy Dikæarchus illustrated by characterizing Alexander as φιλόπαις ἐκμανῶς, and by recounting his public admiration for the eunuch Bagôas: compare Curtius, x. i. 25—about Bagôas.