The name Alexander, which was then imposed upon Alexianus, is accounted for both by Lampridius and Dion by two equally untrue and mutually contradictory stories. Lampridius says that the boy was born in the temple of Alexander at Arca, on the birthday of Alexander of Macedon, 18th June 208; as a matter of fact he was not born until the 1st October of that year, and it was highly improbable that a woman in the social position of Mamaea would allow an accident of the kind to happen in so public and unprepared a position. Dion accounts for the new name by relating the miraculous return from the dead of the Macedonian king, and his spectral journey through Thrace, where he buried a wooden horse which has not since been found,—neither has the consonance of the story been established, for that matter. The real reason for the change of name was perfectly simple; it was in memory of the devotion which Caracalla, his putative father, had always testified towards King Alexander of Macedon. The ages of the two principal figures in this ceremony form the peg on which Lampridius hangs not a few jeers. Perhaps it was absurd, but far more unnatural things had been extolled: witness Septimius’ adoption of the defunct Marcus Aurelius as his father, which was certainly an even less possible performance in the natural order of generation. If Lampridius jeered later, no one did so at the time; in fact, we are led to infer that all men were pleased. The soldiers, because Mamaea had made it worth their while to adopt that attitude; the Senate, because they expected consideration from a little milksop brought up entirely at his mother’s apron-strings; the people, because it was the occasion for Antonine’s fourth congiary. Singularly enough, there is again no mention made of a donative, or distribution of money to the soldiers, which seems unfortunate.