Peritas, Alexander’s dog

Alexander had a dog named Peritas. So much is certain, but when it comes to defining the breed or race of this dog, we quickly find ourselves among legends and mysteries. 

The story goes that Alexander received the dog as a puppy. The name Peritas seems to mean January in the Macedonian language. The dog generally is defined as a Molossian, a breed of fierce fighters that no longer exists and could be closely related to the Mastiff. It was especially loved for its speed, strength, and bravery. Other sources tend to believe that Peritas was a greyhound that Alexander brought up himself. 

The Molossian dog would fit the image of the conquering Alexander perfectly. It is said that he was an enormous, powerful dog that could fight as hard as any soldier. He would not hesitate to attack lions or elephants. Virgil confirms his talents: “Never with [Molossians] on guard, need you fear for your stalls a midnight thief, or onslaught of wolves, or Iberian brigands at your back.”  

Either legend or truth, Peritas would have jumped to bite the lip of an elephant about to attack Alexander during the Battle of Gaugamela.  

Another story is being reported from India during Alexander’s battle with the Malians. The soldiers had been slow to follow their king, exposing him to the full force of the enemy’s assault. Alexander was hit by a poisonous arrow while scaling the city wall (see: About the Death of Alexander the Great). Apparently, Peritas held the enemy off until the Macedonians joined up with Alexander. Mortally wounded, the faithful dog crawled to Alexander, laid his head in his lap, and died.  

In a more elaborate version, Leonnatus sent the dog to Alexander. The obedient Peritas valiantly fought his way through the Malians till he reached his badly wounded master and defended him from the attacking enemy until the Macedonian troops arrived. The deadly injured Peritas crawled to Alexander, laid his head in his lap, and died.  We will probably never know what happened exactly, but a statue of Peritas was erected at the entrance to the city that bears his name.  He enjoyed the same honors as Alexander’s horse, Bucephalus. 

Based on the wide number of ancient dog tombstones, we can safely say that Greeks kept their pets as their trusted companions and protectors – not unlike what we do today.  

Alexander is no exception as a dog lover. He kept a vast number of dogs that accompanied him in hunting and in war or were simply keeping him company. Which one of them is Peritas remains a mystery. I personally picture Peritas as being a greyhound, meaning he was not the hero so honored in India.  

The Greeks have left us many tombstone inscriptions in which they openly grieved the loss of their faithful companion. They cried and mourned them as we still do nowadays. One particularly poignant tombstone reads, “You who pass on this path, if you happen to see this monument, laugh not, I pray, though it is a dog’s grave. Tears fell for me, and the dust was heaped above me by a master’s hand”. 

Homer early on mentions Argos as the loyal friend of King Odysseus. The faithful dog recognizes his master when he returns home after twenty years. Odysseus, who wants initially to remain incognito, does not respond to his dog's affection, after which Argos lays back and dies.

Socrates took his philosophy so far as to attribute wisdom to dogs since they can distinguish their owner’s friends from their enemies. Diogenes (see: Alexander meeting Diogenes in Corinth) went as far as calling himself The Dog because "I flatter those who give me anything and bark at those who give me nothing." He had quite a sense of humor!  

Xenophon’s dog was called Impetus. He stated that a dog’s name was chosen with great care. Ancient Greeks were particularly fond of names that expressed power, courage, appearance, or speed.  In short, nothing new under the sun!

Greek philosophers Alexander knew

In April 2021, Mark Cartwright published an article in World History with a selection of twenty Greek philosophers. When I looked at the dates, I was amazed to discover that most of these men lived roughly one century before Alexander the Great was born. This means that the young prince and later king was familiar with their works and teaching, which covered many fields. 

Most prominent are Socrates  (c. 469-399 BC), Plato (427 - 348/347 BC), and Aristotle (384-322 BC), who are often mentioned in one breath as pre-Socratic philosophers. But there are many other great names like Pythagoras (c. 571 - c. 497 BC), who juggled with numbers, Democritus (c. 460- c. 370 BC), who wisely stated that nothing comes from nothing, Epicurus (341-270 BC), who focused on the pleasures of life, and the eccentric Diogenes (c. 404-323 BC), the hippy of antiquity. 

The knowledge of these thinkers had a significant influence on the world of antiquity (including Alexander) and still inspires us in modern times. Many of these philosophers never put any of their philosophy down in writing; if they did, their own letters seldom survived. In these cases, their teaching reached us through their pupils or followers. 

The philosophy of Socrates (c. 469-399 BC) was recorded by one of his pupils, Plato. He, in turn, taught Aristotle (384-322 BC), who became the tutor of young Alexander. Thanks to Alexander’s conquests, Greek knowledge and philosophy were spread throughout the ancient world. 

Another remarkable student of Socrates was Xenophon, a favorite author of Alexander, who recounted how he led a large group of Greek mercenaries back to Greece. These soldiers had been hired by Cyrus, who had died at the battle of Cunaxa (near Babylon) in September 401 BC (see: The Persian Expedition by Xenophon). The great merit of Socrates was that he inspired men to think for themselves – a relatively modern concept! Sadly, this great mind was sentenced to death and forced to drink poison after being accused of corrupting the youth of Athens. 

Plato (427-348/347 BC) penned down his philosophical works, which would eventually influence world culture. His thoughts greatly impacted the three monotheistic religions known: as Judaism, Christianity, and Islam. He was also the founder of the first university in the world named after him, Plato’s Academy in Athens. This happened after Socrates’ death and his own return from traveling to Egypt and Italy. Most of Plato’s works discussed the ideas expressed by Socrates, rightfully so or not. The philosopher was 80 years old when he died. His Academy may have lived on for almost 1,000 years until Emperor Justinian, a zealous new Christian believer, closed it to suppress paganism. 

Aristotle (384-322 BC) was a philosopher in his own right who made considerable contributions to logic, metaphysics, mathematics, ethics, politics, agriculture, medicine, biology, and botany. He has already been treated in previous blogs like Stagira, the Birthplace of Aristotle, and Aristotle’s 2,400th birthday with an appropriate celebration. 

Then there is Pythagoras (c. 571- c. 497 BC), best known for his famous Theorem stating that the square of the hypotenuse of a right triangle equals the sum of the squares of the two other sides. However, he was also the first to concentrate on the transmigration of souls, or, in other words, reincarnation. The details of Pythagoras’ life remain obscure, but apparently, he traveled to Babylon and Egypt. However, this Theorem may not have been his invention but copied from the Babylonians. Also, the idea of reincarnation may have been transmitted to him by the Egyptian priests. In antiquity, he was considered a mystic and not the mathematician we remember nowadays. In any case, he influenced the philosophy and thoughts of both Plato and Aristotle and many later philosophers far into our modern way of thinking. 

In turn, Democritus (c. 460-c. 370 BC) revolutionized the world as he claimed that the universe and everything in it was made of tiny undividable building blocks, which we call atoms. Although he may have written as many as 70 books, none of his work has survived. He touched on various topics like human origins, ethics, geography, astronomy, geometry, medicine, poetry, literature, and even farming. Aristotle, later on, cited parts of his works. Like Pythagoras, Democritus is thought to have spent time in Egypt to study mathematics and in Babylon, where he sought the company of the priests. He seems to have voyaged around the Mediterranean and further East to Persia and India. 

Next on the list is Epicurus (341–270 BC), who taught that “Pleasure is the principle and end to a happy life.” The modern adage may have been translated into “A laughter a day keeps the doctor away.” Epicurus was strongly influenced by Plato, Aristotle, and Democritus. From 307 BC onward, he lived in Athens, where he founded his school, The Garden. Here he welcomed both women and slaves, which clearly was not to the liking of the Athenians. Putting pleasure as his highest goal in life was often misunderstood. For Epicurus, pleasure should be seen as eating and drinking in moderation and leading a life of restful contemplation. He needed to “not spoil what you have desiring what you have not; remember that what you now have was once among the things you only hoped for.” He died from kidney stones at 71, but his school and philosophy would live long after this death. 

Last on this top list is Diogenes (c. 404-323 BC), who became famous for squatting in a barrel on the agora of Athens and living as a beggar from the gifts of his admirers. He was a contemporary of Alexander and died in the same year as the king. Legend has it that they met during Alexander’s visit to Corinth (see: Alexander meeting Diogenes in Corinth). This philosopher believed it was necessary to reject all that was unnecessary in life, not only one’s personal possessions but also one’s social status. The first part of this philosophy was widely accepted by Alexander, who did not care much for personal possessions! What must have shocked Diogenes' contemporaries is that he was very straightforward in his conversations and didn’t care for the rules of etiquette and good manners. Although Diogenes wished that his dead body would be thrown to the dogs, and despite his critics, he was buried with honor. 

There are, of course, many other great names such as Thales of Miletus (625-547 BC), one of the Seven Sages of ancient Greece (see: Miletus, more than a city), Parmenides, founder of the Eleatic School at the beginning of the 5th century (see: Magna Graecia, the forgotten Greek legacy) that was attended by Zeno of Elea (5th century BC) and Melissus of Samos (5th century BC) – maybe even by Xenophanes of Colophon (570-c. 478 BC) but that is not proven. 

Also listed in Mark Cartwright’s article are:

Anaximander of Miletus (c. 610-c. 545 BC), a friend of Thales wrote about astronomy as he apparently was the first to use the gnomon to determine solstices, time, seasons, and equinoxes. He also published a work on geography with the first map of the inhabited world (see: Miletus, more than a city). 

Anaximenes of Miletus was a younger contemporary and pupil of Anaximander. His theory was that the prime substance was pneuma, i.e., breath or air world (see: Miletus, more than a city) 

According to Plato, Antisthenes of Athens (c. 445-365 BC) was a follower of Socrates and may have witnessed his death. He was the founder of the Cynic School and wrote on subjects like physics, literature, and logic. 

Aristippus of Cyrene (c. 435-356 BC) founded the Cyrenaic School of Philosophy. He believed that pleasure and pursuing pleasure was the highest goal in life. That sounds rather odd coming from a pupil of Socrates. He died the year Alexander was born.

Heraclitus of Ephesus, an early Pre-Socratic philosopher who sought to identify the creation of the world (see: Sailing the Wine-Dark Sea. Why the Greeks Matter by Thomas Cahill) 

Protagoras of Abdera (c. 485-415 BC) also stood out. After all, he was the first philosopher to promote subjectivity because everything was relative to individual interpretation. In simple words, man is the measure of all things. He was the greatest among the Sophists, i.e., rhetoric, politics, and logic teachers who made a living as private tutors to the youth of the upper classes, especially in Athens. He taught them how to speak well – hence, our word sophisticated. Unlike Socrates, he was accused of impiety, which, in ancient Greece, meant he was executed. At age 71, Protagoras decided to flee from Athens before he was put on trial. Sadly, he drowned before he reached Sicily. 

Zeno of Citium on the island of Cyprus (336-265 BC). He was born in the year Alexander became king. By chance, he was exposed to the teachings of Socrates through the book, Memorabilia, written by Xenophon. Zeno’s study eventually led him to become a teacher himself as he founded a school on the porches (the Stoa) of Athens’ Agora. That’s how his school got its name, Stoic. Stoicism would become one of the most influential philosophies in the Roman world.

All in all, this is a substantial baggage the young King of Macedonia took with him to the East!

High stakes at Corinth

When Philip was proclaimed leader of all the Greeks at Corinth, he was clever enough to insert a clause in the treaty-making his title hereditary. Each state had individually sworn not to harm any other member of the Common Peace and not to interfere in their internal affairs. They also had sworn not to become allies with any foreign power that could damage any member of the Treaty. No member could undertake any operation that might endanger the peace or overthrow its constitution. The then assembled council or synedrion at Corinth was the final authority to settle any dispute between individuals or between member states. They had to help each other if one of the members was attacked but were not allowed to accept support from foreign powers.

This means that after the assassination of Philip in 336 BC, it was one of Alexander’s priorities to be accepted and confirmed as Hegemon of this League of Corinth.

Walking around the impressive remains of Corinth, crowned by the Temple of Apollo, which Alexander saw in all its glory, makes you wonder where these meetings took place. The most obvious location would be the theatre rebuilt early 4^th century BC on the foundations of an older one from the 5^th century BC. This theater could seat around 15,000 spectators, but there is very little left of this building. There is also a Bouleuterion behind the Agora to consider, but this turns out to be a Roman construction that didn’t exist in Philip’s days.

The Lechaion Street, which connected the center of Corinth to the western harbor of the same name, is one of the highlights of the city. In recent years, expert divers have been exploring the very harbor of Lechaion to expose the infrastructure of this important port city, locating two monumental piers built of ashlar blocks next to a smaller dock. They also found a canal entrance leading into Lechaion’s three inner harbors, as well as a breakwater.

Lechaion was only one of Corinth’s harbors, as the city strategically straddles the isthmus between mainland Greece and the Peloponnesus (less than 6 kilometers wide), which means that it needed both an eastern and a western harbor. Lechaion, on the Gulf of Corinth, served the western sea routes to Italy, Sicily, and beyond to Spain. The harbor of Kenchreai gave access to the Saronic Gulf from where the ships sailed to and from the Aegean, Asia Minor, Cyprus, Syria, and Egypt. Goods could be transported overland from one port to the other as lightweight ships were hauled using a platform along the road connecting Lechaion to Kenchreai. This was before Nero planned to dig a canal meant to link both sides, a plan that eventually materialized two thousand years later. The remains of Kenchreai Street are not as impressive as Lechaion Street, which is tucked away behind the shops of the Agora, but both were familiar to Alexander.

The Temple of Apollo certainly is the main landmark. It is built in Doric order, counting 6x15 columns, seven of which are still standing and define the skyline of Corinth. Rather unique is the fact that the columns are monolithic and stand more than seven meters tall. It is here that the slight convex floor to support the temple’s columns has been implemented for the first time, antedating the much-praised concept for the Parthenon in Athens! There is no trace of the bronze statue of Apollo that once stood inside the temple, as mentioned by Pausanias.

Another unmistakable feature in Corinth is the Fountain of Peirene, built in the late 6^th century BC and enhanced many times, especially by the Romans in the 2^nd century AD. Much older, and probably built together with the Temple of Apollo, is the adjacent Fountain of Glauke, an inelegant cube of about 7.5 meters. Inside is a succession of reservoirs with a total capacity of approximately 527 m3. Water management in antiquity was far more sophisticated than generally admitted.

Since its early beginning, Corinth was a booming trading hub in the eastern Mediterranean and has a lot to tell. For more than one thousand years, roughly from the 6^th century BC till the 6^th century AD, the city was at the center of all trade carried out by its mixed population of Greeks, Romans, and Jews, and later by early Christians as well. The importance of this city cannot be stressed enough, and few people know about the many colonies Corinth founded all over the Mediterranean. As early as 733 BC, the first such colonies were established at Corcyra (Corfu) and Syracuse (Sicily). Less than a century later, many more settlements followed, like Epidamnus (Dϋrres) and Apollonia (Fier), both in Illyria, modern Albania, as well as Potidaea in Chalcidice, Greece. Corinth was also one of the co-founders of Naucratis in ancient Egypt. These facts alone prove the overall importance of the city, which rivaled Athens and Thebes.

It is not difficult to imagine the hustle and bustle of people in Alexander’s days, merchants talking feverishly with buyers and sellers, while seafarers were seeking the distractions common to every port - temples, taverns, and brothels are the same all over the world. Sacrifices to the local and foreign gods were being made to thank them for their safe arrival and to pray for a safe journey onward. Corinth certainly was no exception.

If the story is true, it was here that Alexander met Diogenes (see: Alexander meeting Diogenes in Corinth). This Cynic philosopher originated from the Black Sea and died in Corinth the same year as Alexander, in 323 BC. Diogenes’ own writings have not survived, but were known by his disciple Onesicritus, who accompanied Alexander on his Asian campaigns. It may be thanks to him and Ptolemy that his philosophy slipped into the later Alexander Romance.

Alexander’s eloquence

Eloquence is a fascinating aspect of Alexander's personality that only transpires on certain occasions and is hard to figure out as it automatically raises other questions. Was Alexander a born orator? He may well have been. Was Alexander inspired by his father's eloquence? Not unlikely since Philip was a shrewd manipulator in words and deeds, and this ability cannot have been lost on his son. Was Alexander a good pupil of Aristotle? No doubt, and certainly when it came to learning those skills which truly mattered to him.

The art of rhetoric is lost in our 21^st century of mass communication, where fast, phonetic language is the rule, but there were times when people would meet to talk for the sake of argumentation. Using our language effectively to convince and impress our interlocutor with the tiniest of nuances was an art. The fashion was popular with ancient Greeks, who liked to elaborate on their topics during their Symposia.

Historians like Arrian and Curtius often quote Alexander verbatim when he addresses his troops or responds to certain situations. Generally, these words are considered created by the authors rather than actually pronounced by the king. Maybe so, maybe not. Unfortunately, we have no original texts from Alexander's journals or memoirs written by his contemporaries like Onesicritus, Callisthenes, Ptolemy, or Aristobulus. Therefore, it seems too easy and even unfair to dismiss the idea that their accounts could have contained accurate original quotes and even speeches made by Alexander.

There are many examples of Alexander addressing his troops to motivate and encourage them at the onset of a battle. Still, he probably spoke to his audiences on many more occasions. It is said that he knew more than one thousand of his men by name, and I am confident that he used every opportunity to talk to them in person. In modern vocabulary, he is a good communicator.

We generally tend to accept the one-sentence quotes that are reported in history, like:

-    when young Alexander sees that Bucephalus is being led away because the horse is judged to be beyond training, and exclaims: "What an excellent horse do they lose, for want of address and boldness to manage him!"

-   when Alexander visits Diogenes in Corinth (that is, IF that meeting did indeed take place), he would have said, "If I were not Alexander, I would be Diogenes."

-    when, after the Battle of Issus, Darius offers Alexander all of Asia to the Euphrates and the hand of his daughter in marriage, Parmenion encourages his king to accept this offer. Alexander drily responds, "So would I, if I were Parmenion."

-    or the plausible remark making Alexander say, "sex and sleep alone make me conscious that I am mortal," or the one showing his bleeding wounds stating that this is not "ichor" flowing through his veins (golden blood of the gods).

It is beyond doubt that Alexander addressed his troops just before the battle, for he had an excellent personal antenna to judge the morale of his men, and he knew exactly how to motivate them. Very modern is the openness with which Alexander tells his army what they are to expect, embellishing the truth in his favor whenever opportune. But we cannot blame him for that as, after all, the trick is used by every politician - then as now. The art consists in making the message clear and credible. "We are free men, and they are slaves" is one such quote.

The encouraging words he spoke just before crossing the Pillars of Jonah, over which Alexander would have to retrace his steps to the Pinarus River, where the Battle of Issus was to take place, are very telling. Both Arrian and Curtius spend many lines describing Alexander's speeches and personal addresses to his commanders and even to individuals of lower ranks, making sure to touch every man's pride and get their minds ready for the battle to come.

Like a fine psychologist, he plays the cord that touches the soul of every man. He reminds his Macedonians of their victories in Europe, including that at Chaeronea, rekindling their old-time valor; he reminds them of the Granicus and the many cities of Asia Minor they have already taken. When he faced the Greek allied forces, he brought up the brutal invasions of the Persians who burned their temples and homes, adding that now was the time for revenge. To the Thracians and Illyrians accustomed to a life of plunder, he tells them to focus on the gleaming gold and purple of the enemies and the booty they would yield. Of course, he needs all these soldiers since, according to the League of Corinth, they joined forces to fight against Persia; they need to be motivated as well. When he tackles the subject of the Greek mercenaries fighting in Persian service, he points out that they fight for pay. Alexander's foreign troops – Thracians, Paeonians, Illyrians, Agrianes – were Europe's best and stoutest soldiers. Enough to kindle every man's pride!

Arrian concludes by putting these words in Alexander's mouth: "The enemy of Persians and Medes have lived soft and luxurious, while we Macedonians went to the hard school of danger and war. You have Alexander – they Darius!". We know the outcome of that battle!

At Gaugamela, Alexander addressed his soldiers in quite a different way since each and every one of them knew how important this victory over the King of Persia would be. Nevertheless, he stresses that every soldier should preserve his discipline in the hour of danger, that all orders must be obeyed promptly, and that all officers, regardless of their rank, must pass their commands to their subordinates without hesitation or delay. Most importantly, Alexander emphasizes that the conduct of each of his men is crucial to the fate of all. In other words, if everyone does their duty as expected, their success is assured, but if only one man neglects it, the entire army will be in peril. Strong talk.

Once his forces are arranged according to his plan, Alexander once again rides up and down the lines to lift the spirits of every man and every squadron with a last word of encouragement. Everything depended on the commitment of each and every one of Alexander's troops to maintain the frontline and avoid any gap in the formation that could be exploited by the Persians. Amazingly and against all odds, Alexander has indeed been able to maintain his line of defense. His men did not let him down!

Of an entirely different caliber is Alexander's earnest appeal to his Macedonians in the case of the Philotas Affair, in which his trusted general and boyhood friend is suspected of treason in an attempt to take the life of his king. This is a most threatening and highly alarming situation that can be compared to attacks on the lives of modern leaders like JF Kennedy or King Hassan II of Morocco. Thorough investigations followed these attacks with more or less success.

In Alexander's case, he had to lead the investigation himself and present it before his Macedonians under the prevailing laws. Alexander's exposé is worthy of the plea held by the most accomplished lawyer. He starts by telling his men how close he escaped death. He then shares his deep sorrow when learning that his longtime friends Philotas and Parmenion, his father's most trusted generals, had conceived a plot to take his life. The informants are then praised for their courage in bringing Alexander the bad news while bathing. Philotas, in his efforts to keep the matter quiet, must have had good reasons to do so, he says. He even reads aloud a letter Parmenion sent to his sons, Nicanor and Philotas, which he had intercepted, and in which Parmenion advised them to look out for themselves "for thus we shall accomplish what we have planned." A sentence that would have had no meaning had the conspiracy not been disclosed. Alexander takes his plea a step further by confiding his hitherto personal skepticism about Philotas, who had joined Amyntas (Alexander's uncle who was underage when his father was killed on the battlefield, upon which Philip was chosen as Macedonia's new king, with Philip's death he could claim the throne) to make an impious plot against his life. He tells his soldiers how these acts have torn him apart – working on their sentiments.

Alexander continues by reminding his soldiers that he had put Philotas in command of his elite cavalry, entrusting his life, hopes, and victories to him. He had elected his father, Parmenion, to rule over Media with all its richness, which required integrity and respect for his king. Now his trust has been broken, and he has fallen victim to such a shameful scheme! Alexander, in his speech, seeks refuge with his troops, going as far as to state that his own safety lies in their avenge.

Philotas' defense, which I will not detail here, is no less flamboyant and another example of good rhetoric that can only be traced back to Aristotle's teaching.

Alexander's plea in India was more significant and complicated when his Macedonians refused to march beyond the Hyphasis River. He called a meeting with his officers, hoping they would agree on going forward; however, without success. He then gathers his troops and reminds them of what they have accomplished so far. Working on their sentiments, he asks them if they are afraid (a sensitive note, no doubt) and then exposes the great prospects that lay ahead. Alexander has shared all his men's hardships and suffered the same wounds, the cold, heat, thirst, and famine. After these words, his men stood there in utter silence as nobody dared to respond or contradict any of the king's arguments till Coenus courageously stepped forward to verbalize the thoughts of the Macedonians present. They were determined not to go any further – they only wanted to go home after too many years away from their loved ones. We know that Alexander sulked in his tent for several days after that, but even he could not accomplish a miracle and had to give in and lead the army back west.

Alexander's discourse at Opis in 324 BC is the most famous and best documented. Here, Alexander called his Macedonians together and announced that he was discharging the veterans among them, the wounded, and those unfit for further service, so they could return to their homes. They would collect their pay, and their bonus would make them the envy of their family and friends at home. The king expected his decision would please his Macedonians (who wanted so badly to go home when they were in India!), but instead, they resented his words and told him so with loud shouting. They felt pushed aside in favor of the Persians and other foreign troops and cavalry. It hurt them deeply that the very people they conquered were to take their place.

Although Alexander was taken off guard, he immediately rushed into the rebellious mob to arrest the ringleaders of this mutiny. Then he made a fiery speech addressing his troops, who had contributed to his success over the years. He started by referring to his father, who brought the mountain people and goat herders to the rich plains of Macedonia and told them how to be victorious in battle. He, Alexander, had led them from victory to victory, adding all of Asia Minor to Macedonia, reaping the riches of Egypt, Syria, and Mesopotamia. They conquered the cities of Halicarnassus, Babylon, Persepolis, and Bactra. He took nothing for himself while they all lived in luxury. He shared his soldiers' toil and fatigue, hunger and thirst, freezing cold and scorching heat, and even their wounds. None of them was killed in flight, and those who fell in a glorious death were honored with a splendid burial, and their parents were released from taxation.

Finally, Alexander makes a defiant statement: "if you wish to depart, depart all of you!" He tells his Macedonians to go back home to report that when they returned to Susa after all those years of conquests – and he names the peoples, lands, rivers, and mountains they conquered – they deserted their king, leaving him under the protection of conquered foreigners. Do they expect their homecoming to be glorious in the eyes of their kin when they hear that they left their king behind? Powerful words which were much fiercer than those used in India.

Alexander retires to his quarters for three days. By the third day, he had drawn new plans appointing Persians to occupy the hitherto Macedonian commanding posts, which include his Companions and even his Silver Shields! That was just too much for the Macedonians to bear! The very thought of having those Persian Barbarians commanding them was inconceivable. They thronged around the entrance of Alexander's quarters, begging for admission and offering to give up the ringleaders of the mutiny. Once again, the army conquered their beloved king's heart, but Alexander's eloquence brought them back to reason.

"Every man of you, I regard as my kinsman, and from now on that is what I shall call you" are the words Alexander used to close the matter. I think this says a lot about the magnanimity of Alexander, but we should not forget that his eloquence widely contributed to his success.

[The picture of Alexander at Gaugamela is from Oliver Stone's movie Alexander]

Alexander meeting Diogenes in Corinth

Diogenes was a Cynic philosopher from Sinope in Ionia on the Black Sea, born in either 404 or 412 BC, and he died the same year as Alexander in 323 BC in Corinth. He had settled in that city where he passed his philosophy to Crates of Thebes (365-280 BC), who in turn taught Zeno of Citium in Cyprus (334-262 BC) and became the founder of the Stoic School. Diogenes’ own writings have not survived, and most of his anecdotes have been recorded by Diogenes Laërtius in the third century AD in his “Lives and Opinions of Eminent Philosophers.”

Legend has it that Alexander visited Diogenes in Corinth when he was about twenty years old, although this cannot be historically confirmed. The story may have been told by Onesicritus, a disciple of Diogenes, who joined Alexander on his eastern campaigns and was retold in an embellished form by Ptolemy, from where it could have made its way to the later Alexander Romance. It remains questionable whether there was any ground of truth in the tale.

[Picture from wn.com]

The best-known story about Diogenes is that he lived in a large barrel or jar and made a virtue of poverty. In that frame, he lived a more than simple life and criticized the fashionable social values and institutions, accusing them of corruption. He was reputed for eating and sleeping whenever he felt like it. He certainly was a highly controversial figure and did not shrink back from embarrassing Plato, sabotaging Socrates’ lectures, and even publicly mocking Alexander the Great. Well, this latest statement may not be true and is only a legend. But the story goes that when Alexander found Diogenes lying in the sun, he greeted him and asked him what he could do for him. Diogenes answered with his famous words, “Stand out of my sun.” This response made everyone present laugh, and Alexander may have picked up the humor, adding, “Truly, if I were not Alexander, I would be Diogenes.”