Recently, I bought a copy of October/November issue of Military History magazine, which featured a cover story on Alexander the Great, who readers of this blog know has been a lifelong passion of mine, along with the ancient Greeks.
I was soon disappointed. His conquest of the Persian Empire in 331 B.C. was written off as pure narcissism. There was no mention of possible motives (the backdrop of the Greco-Persian wars; his father Philip II of Macedon’s dream of conquering Persia; his mother Olympias instilling in him a divine sense of purpose; his tutor Aristotle schooling him in the Homeric idea of arete, or excellence, which often saw its fulfillment in military glory; and finally his own inexplicable pothos, or longing, for the next horizon.)
There was no discussion of Alexander, having conquered Persia, instituting self-rule in the disparate regions of his far-flung empire. The notion that he killed all the men and enslaved the women and children is laughable. Who was going to run things and do the work? He wasn’t importing Greeks and Macedonians to do this.
Finally, there was no sense of his legacy, which includes the dissemination of Hellenistic culture, including Greek, the lingua franca of the empire. Centuries later, Greek translations of the Gospels would enable the spread of Christianity. In a sense, Alexander — who came from a world that knew how to spin stories and identities in words and images — made Jesus’ story more readily available. (Plus how could Alexander have no legacy? More than 2,000 years later there he was on a magazine cover.)
I thought about all this as I read The New York Times chief White House correspondent Peter Baker’s review of Geoffrey Wheatcroft’s “Churchill’s Shadow: The Life and Afterlife of Winston Churchill.” To sum it up: He’s not a fan.
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