7 Alexander and Hellenism
Alexander was born in 356. His
father was king Philip II of Macedonia, where old-style kingship had
continued untouched by distant Athenian models of aristocracy or democracy.
When his son was born, Philip was leading his armies in a policy of expansion
that soon brought him control of the whole of Greece. Philip was a brilliant leader and strategist and in 338, at
the battle of Chaironeia, he defeated the Greeks who had been encouraged to
resist him by the great speeches of Demosthenes at Athens. For Philip, Athens was a very special
place and he respected its citizens.
He had called Aristotle from studies at Plato's Academy to be
Alexander's tutor. He also needed
its fleet, for he intended to expand his empire into the Middle East, but in
336 Philip was assassinated and Alexander, who had already led the Macedonian
cavalry at Chaironea, became king at the age of twenty.
Seeing his age, Thebes rebelled while he was up
beyond the Danube. He returned
south, captured Thebes in 335, and destroyed it, although he ordered the house
where Pindar had lived to be spared.
Instead of establishing a firm power base in Greece, Alexander at once
set out against the Persians who were in confusion after the murder of their
king. He first destroyed their
naval bases in Phoenicia, then went to Egypt and founded the city of Alexandria. In 331, he was beyond the Tigris and
after a great victory against the Persians he captured Babylon. In 330 he was in Persepolis,
from where he set off northwards.
In western Afghanistan he founded the city Alexandria in Arachosia,
better known as Kandahar and in 328 he was in the region of Samarkand,
and founded "Alexandria at the World's End" (Khojent). By 327, Alexander was master of the
whole area now called Iran, and beyond. He was ruling by now, not like a
Macedonian king, but like the Persian Great King, before whom all had to bow
low.
By 326, Alexander had led his army down into the
Punjab (north-west India) but there they refused to go on. They were so far from home and they
dreaded fighting the Indian war-elephants. So after exploring the delta of the Indus he turned
towards the west. Driven by
strange energies, Alexander set out on an expedition to the mouth of the
Euphrates through desert and floods, then returned to Babylon and insisted on
marrying all his Greek officers to Persian women. He him¡©self had already married Roxana, up in Turkestan, but
now he married Statira, a daughter of the last Persian king Darius, as well.
In the summer of 323 he suddenly fell ill and
died, without a son yet born, without a successor. The result of his campaigns was a collapse of the Persian
Peace, while his settlements were too scattered to be the basis for any
permanent new order.
The most significant result of his new cities
was the lasting presence of Greek culture in this part of the world so that,
when the first king of all India, Asoka, was converted to Buddhism in
259, he turned to the Greek artists still living in India to create a
representative art for this new state religion. In this way, many of the artistic forms of Buddhism
throughout the Orient derive directly from those developed in Greece.
After
Alexander
After Alexander's death, the Greeks united in a
new anti-Macedonian, Hellenic league but Antipatros, who had been Alexander's
governor in Greece, fought back, using soldiers returning from the East, and
defeated Athens, destroying its fleet.
Democracy was abolished, the great Athenian orator Demosthenes took
poison, many emigrated.
The Empire of Alexander broke into three parts,
the Macedonian, the Egyptian, and the Asian. Alexander's bodyguard and secretary, Ptolemy
('the warlike') became governor of Egypt, taking back and burying in Alexandria
the body of Alexander. He founded
there a Hellenistic kingdom that only came to an end in 31 BC, with the
deaths of Cleopatra and Mark Antony after the Battle of Actium. He wrote the memoirs of Alexander,
using Alexander's own journal, and this became the source for much of what we
know.
If Ptolemy planned, his son built; under Ptolemy
II were built in Alexandria the Pharos (lighthouse), the Museum
(Temple of the Muses) and the Library designed to contain everything
important ever written in Greek.
He also built a canal linking the Nile to the Red Sea. The rulers of
Alexandria celebrated the cult of the deified Alexander. Alexandria became the
main intellectual center of the Hellenistic Age; it was entirely
Macedonian in its ruling class, governing the native Egyptians firmly with
well-organized bureaucracy.
The commander of Alexander's foot-soldiers, Seleukos, gained the Asian
possessions and would have taken Macedonia too, but a son of Ptolemy who was
his friend murdered him in 280.
His son was called Antiochus, which became the dynastic name and was
given to a number of cities of the "Seleucid" empire centered in
modern Syria. The history of Palestine (Judea) at this
time is that of the power struggle between the Seleucids and the Ptolemies,
these latter keeping control until 198, when Antiochus III incorporated it into
his Seleucid empire.
Macedonia, having lost its royal
line, became weaker, although it kept control of the Greek cities until 229
when Athens sold the official copies of Aeschylus, Sophocles and Euripides to
Ptolemy III and bought her freedom, proclaiming herself a neutral city,
friendly to all powers. This enabled
Athens to become the City of Philosophers, the University city.
The
Culture of the Hellenistic Age
Athens was still the philosophical centre of the
Greek-speaking world, but Alexandria also attracted many scholars and they were
encouraged by the endowments of the Ptolemies. Euclid systematized geometry c. 300 BC in his "Elements"
while teaching there.
Around 280-265, Aristarchos of Samos
evolved the theory that the sun is at the centre of the universe, with the
earth and other planets revolving around it, and he tried to measure the
distances of sun and moon from the earth, but failed. The Athenian Stoics were shocked because they thought of the
stars as divine powers. Because he taught that the planets revolved in perfect
circles the theory of Aristarchos did not correspond to actual observation and
was rejected in favor of that formulated later (in the 2nd century A.D.) by the
Alexandrian astronomer Ptolemy. The Ptolemaic model of the universe, in
which the earth is the fixed center around which the sun and stars turn,
continued to be accepted until the 16th century when the Polish astronomer Copernicus
returned to the theory of Aristarchos, corrected it by giving the planets
elliptical orbits, and provoked the 'Copernican Revolution'.
Eratosthenes, the librarian at
Alexandria after 250, calculated the circumference of the earth by comparing
the shadows cast at Assuan and Alexandria on midsummer's day. He was only 10
per cent wrong. Other scholars, mathematicians and historians, developed an
ever more encyclopedic system of learning. Eratosthenes was the first scholar
to call himself a "philologist" (lover of learning). The great
library of Alexandria prepared lists of the authors of the various genres whose
works they either had or wished to obtain, and this 'Canon' marks the
beginnings of literary history and criticism.
The Alexandrian poet and scholar Kallimachos
said "A Big Book is a Bad Thing" and divided all the long poems by
Homer etc. into "books," parts each able to fit onto one papyrus
scroll. Kallimachos wrote long, difficult, clever poems full of allusions to
things most people cannot understand.
The Roman Propertius liked that, and Propertius was the favorite of Ezra
Pound. He is best remembered by the English translation of one simpler elegiac epigram:
They
told me, Heraclitus, they told me you were dead;
They
brought me bitter news to hear, and bitter tears to shed.
I
wept, as I remembered, how often you and I
Had
tired the sun with talking and sent him down the sky.
And
now that thou art lying, my dear old Carian guest,
A
handful of grey ashes, long long ago at rest,
Still
are thy pleasant voices, thy nightingales, awake,
For
Death, he taketh all away, but them he cannot take.
(Translated
by William Cory, 1858)
His enemy on the library staff, Apollonios,
finally retired to Rhodes, where he wrote his great epic on the Argonauts and
Jason's quest of the Golden Fleece, with the modern interest in love-affairs
satisfied too.
Theocritus (300-260?) was born in
Syracuse but came to live in Alexandria. He wrote his Idylls (little
portraits) in hexameters using the Doric dialect, reflecting the love-songs,
satires, improvisations, which the shepherds in his native Sicily used to sing
up on the hills. "Sweet is
the wind in the branches" he sang, and all the homesick Greeks of Alex¡©andria
sighed. Pastoral poetry was
born and came from here, via Bion and Moschus, to Virgil
who gave it its references to current events in the non-pastoral world of the
poet. From Virgil it came to the Renaissance, to Spenser (Shepherd's
Calendar), Sidney (Arcadia), and Milton (Lycidas).
In Alexandria, too, the Old Testament (the
Jewish Bible) became a Greek text, for there were many great Jewish
scholars living there. The
translation of the original Hebrew texts into Greek was necessary, since even
in Jerusalem most people after the return from Exile could not read Hebrew,
they only used Aramaic. From about
250 onwards, scholars worked to translate the Jewish Scriptures and this Greek
version is called the Septuagint, from a legend that the Pentateuch (the
first five books) was translated by 72 scholars in 72 days for Ptolemy II. It includes texts originally written in
Aramaic or Greek. The early Christians read this Greek Bible, and it is the
source of the Old Testament quotations found in the (Greek) New Testament. The
Catholic and Orthodox Churches still accept the entire Septuagint as their Old Testament, while the Jews
and Protestants have excluded those texts not originally written in Hebrew,
sometimes known as 'Apocrypha'.
Asia
Minor and Israel
In Asia, the diffusion of things Greek was less
imposing than in Alexandria.
However, Syria was still Greek-speaking when Christianity was born. A Greek king Menandros, marched far
down the Ganges in 175-140, and his coins show him still wearing the Macedonian
style of diadem, although he figures in a Buddhist classic The Questions of
King Milinda where he is called "king of the fierce Ionians" and
is finally converted to Buddhism.
In Asia Minor (now Turkey), the town of Pergamum
rose in importance at this time, after defeating the invasion of a band of
Gauls whose entry had again stressed the difference between the Greeks and the
Barbarians. Pergamum became the
capital of a kingdom, and when the king went to Athens on a visit in 200, he
brought back some famous bronzes of which marble copies can still be seen in
Rome, such as the "Dying Gaul".
A huge altar, full of sculptures, once in Pergamum, is now in
Berlin. The Attalid kings of
Pergamum built great colonnades in Athens, which have recently been
restored.
Pergamum also had its library and when the
Ptolemies in Egypt refused to supply papyrus (make from reeds), its scribes
began to write on the skins of calves and sheep, finely prepared. This material is called vellum or parchment
(in German Pergament) from the name of the city. In the early Christian centuries, the
modern book was invented, when folded sheets of vellum bound together in codex
form took the place of papyrus rolls. Almost every book in Europe until the
Renaissance was written on vellum. It is much less fragile than papyrus or
paper.
Greek was the administrative and intellectual
language of all Asia Minor, even when it ceased to be a political unit, through
the time of the Roman Empire and on into the time of the Muslim conquests in
the 7th century AD. Only the
peasants, speaking various Semitic tongues, as in Palestine, and Syria, did not
learn Greek and their language reasserted itself later.
The ultimate failure of the Hellenizing tendency
came in Judea, when Antiochus IV Epiphanes (175-164) tried to impose
Greek customs on the pious Jews.
In 167 he went so far as to dedicate the Jerusalem Temple to
Olympian Zeus. To impose his will,
he built a great fortress (the Acra) beside it. The result was the revolt of the Maccabees and a
series of bitter wars. The
Jerusalem temple was rededicated to Israel's God in 164. The Jewish rebels aimed at complete
independence and this was finally achieved in 142, with the destruction of the
Acra.
This was followed by the rise of John Hyrcanus,
the first Hasmonean ruler in a line that continued until Herod the
Great became king with Roman backing in 37 BC. Herod, who had lived in Rome for a time, rebuilt Jerusalem
and some of his buildings survive (in ruins). He rebuilt the Temple in a magnificent, more modern style,
the New Testament refers to this Temple. He died in 4 B.C. and is the Herod who
figures in the stories about the birth of Jesus at the beginning of Matthew's
and Luke's Gospels.
The
Greek Novel
A final important event in Hellenic culture came
with the creation, in the first and second centuries A.D., of what is known as
the Greek Novel, although many prefer to use the word "Romance" in
view of the fantastic nature of the contents and the lack of psychological
depth usually held to be an essential feature of the "Novel".
These works, by a number of authors, were
written for a literate, sophisticated audience, at a time when many in the
middle classes and even "lower" could read. They are stories told in an ex¡©citing, breathtaking way, of
couples of lovers who are separated by chance, who each undergo innumerable
adventures in their quest of each other, shipwrecks, pirates, kidnappings,
false deaths, battles, attempted rape, etc. In the end they are reunited and live happily ever
afterwards.
The main authors are Achilles Tatius, Chariton,
Heliodorus, Longus, Xenophon Ephesius, but nothing is known of them apart from
their names. Among the most significant works is Heliodorus' Aethiopica (the
story of Charicleia and Theagenes), the longest and best-constructed, with the
usual adventures and also digressions on various topics, on science, nature,
letters, but above all a marvellous narrative structure that begins in medias
res and never slows down, with "flash-back",
"concatenation", deus ex machina solutions. The Renaissance was deeply impressed by
it, Tasso used it for his main heroine, it was translated into French by Amyot
(1547) and from there into all European languages.
The most admired of all these novels is Daphnis
and Chloe, by Longus.
It is the model for the bucolic (pastoral) romances which inspired
Sidney's Arcadia. The basic
plot tells of two children found abandoned, brought up by shepherds, who fall
in love and at last marry. Here,
the main interest is the development of the emotional relationship, the
psychology of love from childhood to maturity. It is the first Entwicklungsroman. For once, the Greek novel is not
busy telling adventures, the feelings are real and skillfully portrayed. The rural life is described with much
sweetness, and this made the work most popular in the 18th century, Goethe said
it should be read once a year.
Amyot first translated it in 1559.
Related to these works, but only known in Latin,
is the romance called Apollonius of Tyre, known in 100 medieval
manuscripts, quoted by Chaucer, and underlying Gower's Confessio Amantis, used
by Shakespeare as the source for Pericles.
These novels have been rediscovered through the
theoretical writings of the Russian critic Mikhail Bakhtin, who wrote in
the late 1920s, but whose works have had a great impact in recent years. His "Aesthetics and Theory of the
Novel" analyses the narrative techniques of the Greek novels in his
exploration of the poetics of the novel.
He finds in them the perfect synthesis of all other literary forms, and
claims that in the portrayal of time and space no improvement has ever been
made.