Cultural depictions of Alexander the Great

Alexander is mentioned in the Zoroastrian Middle Persian work Arda Wiraz Nāmag as gizistag aleksandar ī hrōmāyīg, literally "Alexander the accursed, the Roman",[1][2][3] due to his conquest of the Achaemenid Persian Empire and the burning of its ceremonial capital Persepolis, which was holding the sacred texts of Zoroastrianism in its Royal Archives.

The book Arda Wiraz Nāmag was written in the late period of Sassanid Persian Empire, when the rivalry with the Romans was intense.

But afterward, the accursed evil spirit, the wicked one, in order to made men doubtful of this religion, instigated the accursed Alexander, the Roman, who was dwelling in Egypt, so that he came to the country of Iran with severe cruelty and war and devastation; he also slew the ruler of Iran, (6) and destroyed the metropolis and empire, and made them desolate.Alexander in the Qur'an often is identified in Islamic traditions as Dhul-Qarnayn, Arabic for the "Two-Horned One", possibly a reference to the appearance of a horn-headed figure that appears minted during his rule and later imitated in ancient Middle Eastern coinage.

It is a book of epic poetry written around 1000 AD, and is believed to have played an important role in the survival of the Persian language in the face of Arabic influence.

Alexander is born to her afterwards, but Philip claims him as his own son and keeps the true identity of the child secret.

By selecting the right angle of the streets, Alexander made the city breathe with the etesian winds [the northwestern winds that blow during the summer months], so that as these blow across a great expanse of sea, they cool the air of the town, and so he provided its inhabitants with a moderate climate and good health.