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The Life of Alexander the Great

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Written by PlutarchAuthor Alerts:  Random House will alert you to new works by Plutarch
Edited by Arthur Hugh CloughAuthor Alerts:  Random House will alert you to new works by Arthur Hugh Clough
Translated by John DrydenAuthor Alerts:  Random House will alert you to new works by John Dryden
Introduction by Victor HansonAuthor Alerts:  Random House will alert you to new works by Victor Hanson

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On Sale: April 13, 2004
Pages: | ISBN: 978-1-58836-347-3
Published by : Modern Library Random House Group
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Synopsis|Excerpt

Synopsis

In 336 b.c. Philip of Macedonia was assassinated and his twenty-year-old son, Alexander, inherited his kingdom. Immediately quelling rebellion, Alexander extended his father’s empire through-out the Middle East and into parts of Asia, fulfilling the soothsayer Aristander’s prediction that the new king “should perform acts so important and glorious as would make the poets and musicians of future ages labour and sweat to describe and celebrate him.”

The Life of Alexander the Great is one of the first surviving attempts to memorialize the achievements of this legendary king, remembered today as the greatest military genius of all time. This exclusive Modern Library edition, excerpted from Plutarch’s Lives, is a riveting tale of honor, power, scandal, and bravery written by the most eminent biographer of the ancient world.

Excerpt

It being my purpose to write the lives of Alexander the king, and of Cæsar, by whom Pompey was destroyed, the multitude of their great actions affords so large a field that I were to blame if I should not by way of apology forewarn my reader that I have chosen rather to epitomise the most celebrated parts of their story, than to insist at large on every particular circumstance of it. It must be borne in mind that my design is not to write histories, but lives. And the most glorious exploits do not always furnish us with the clearest discoveries of virtue or vice in men; sometimes a matter of less moment, an expression or a jest, informs us better of their characters and inclinations, than the most famous sieges, the greatest armaments, or the bloodiest battles whatsoever. Therefore as portrait-painters are more exact in the lines and features of the face, in which the character is seen, than in the other parts of the body, so I must be allowed to give my more particular attention to the marks and indications of the souls of men, and while I endeavour by these to portray their lives, may be free to leave more weighty matters and great battles to be treated of by others.

It is agreed on by all hands, that on the father’s side, Alexander descended from Hercules by Caranus, and from Æacus by Neoptolemus on the mother’s side. His father Philip, being in Samothrace, when he was quite young, fell in love there with Olympias, in company with whom he was initiated in the religious ceremonies of the country, and her father and mother being both dead, soon after, with the consent of her brother, Arymbas, he married her. The night before the consummation of their marriage, she dreamed that a thunderbolt fell upon her body, which kindled a great fire, whose divided flames dispersed themselves all about, and then were extinguished. And Philip, some time after he was married, dreamt that he sealed up his wife’s body with a seal, whose impression, as he fancied, was the figure of a lion. Some of the diviners interpreted this as a warning to Philip to look narrowly to his wife; but Aristander of Telmessus, considering how unusual it was to seal up anything that was empty, assured him the meaning of his dream was that the queen was with child of a boy, who would one day prove as stout and courageous as a lion. Once, moreover, a serpent was found lying by Olympias as she slept, which more than anything else, it is said, abated Philip’s passion for her; and whether he feared her as an enchantress, or thought she had commerce with some god, and so looked on himself as excluded, he was ever after less fond of her conversation. Others say, that the women of this country having always been extremely addicted to the enthusiastic Orphic rites, and the wild worship of Bacchus (upon which account they were called Clodones, and Mimallones), imitated in many things the practices of the Edonian and Thracian women about Mount Hæmus, from whom the word threskeuein seems to have been derived, as a special term for superfluous and over-curious forms of adoration; and that Olympias, zealously affecting these fanatical and enthusiastic inspirations, to perform them with more barbaric dread, was wont in the dances proper to these ceremonies to have great tame serpents about her, which sometimes creeping out of the ivy in the mystic fans, sometimes winding themselves about the sacred spears, and the women’s chaplets, made a spectacle which men could not look upon without terror.

Philip, after this vision, sent Chæron of Megalopolis to consult the oracle of Apollo at Delphi, by which he was commanded to perform sacrifice, and henceforth pay particular honour, above all other gods, to Ammon; and was told he should one day lose that eye with which he presumed to peep through that chink of the door, when he saw the god, under the form of a serpent, in the company of his wife. Eratosthenes says that Olympias, when she attended Alexander on his way to the army in his first expedition, told him the secret of his birth, and bade him behave himself with courage suitable to his divine extraction. Others again affirm that she wholly disclaimed any pretensions of the kind, and was wont to say, “When will Alexander leave off slandering me to Juno?” Alexander was born the sixth of Hecatombæon, which month the Macedonians call Lous, the same day that the temple of Diana at Ephesus was burnt; which Hegesias of Magnesia makes the occasion of a conceit, frigid enough to have stopped the conflagration. The temple, he says, took fire and was burnt while its mistress was absent, assisting at the birth of Alexander. And all the Eastern soothsayers who happened to be then at Ephesus, looking upon the ruin of this temple to be the forerunner of some other calamity, ran about the town, beating their faces, and crying that this day had brought forth something that would prove fatal and destructive to all Asia.

Just after Philip had taken Potidæa, he received these three messages at one time, that Parmenio had overthrown the Illyrians in a great battle, that his race-horse had won the course at the Olympic games, and that his wife had given birth to Alexander; with which being naturally well pleased, as an addition to his satisfaction, he was assured by the diviners that a son, whose birth was accompanied with three such successes, could not fail of being invincible.

The statues that gave the best representation of Alexander’s person were those of Lysippus (by whom alone he would suffer his image to be made), those peculiarities which many of his successors afterwards and his friends used to affect to imitate, the inclination of his head a little on one side towards his left shoulder, and his melting eye, having been expressed by this artist with great exactness. But Apelles,

who drew him with thunderbolts in his hand, made his complexion browner and darker than it was naturally; for he was fair and of a light colour, passing into ruddiness in his face and upon his breast. Aristoxenus in his Memoirs tells us that a most agreeable odour exhaled from his skin, and that his breath and body all over was so fragrant as to perfume the clothes which he wore next him; the cause of which might probably be the hot and adust temperament of his body. For sweet smells, Theophrastus conceives, are produced by the concoction of moist humours by heat, which is the reason that those parts of the world which are driest and most burnt up afford spices of the best kind and in the greatest quantity; for the heat of the sun exhausts all the superfluous moisture which lies in the surface of bodies, ready to generate putrefaction. And this hot constitution, it may be, rendered Alexander so addicted to drinking, and so choleric. His temperance, as to the pleasures of the body, was apparent in him in his very childhood, as he was with much difficulty incited to them, and always used them with great moderation; though in other things he was extremely eager and vehement, and in his love of glory, and the pursuit of it, he showed a solidity of high spirit and magnanimity far above his age. For he neither sought nor valued it upon every occasion, as his father Philip did (who affected to show his eloquence almost to a degree of pedantry, and took care to have the victories of his racing chariots at the Olympic games engraven on his coin), but when he was asked by some about him, whether he would run a race in the Olympic games, as he was very swift-footed, he answered, he would, if he might have kings to run with him. Indeed, he seems in general to have looked with indifference, if not with dislike, upon the professed athletes. He often appointed prizes, for which not only tragedians and musicians, pipers and harpers, but rhapsodists also, strove to outvie one another; and delighted in all manner of hunting and cudgel-playing, but never gave any encouragement to contests either of boxing or of the pancratium.

While he was yet very young, he entertained the ambassadors from the King of Persia, in the absence of his father, and entering much into conversation with them, gained so much upon them by his affability, and the questions he asked them, which were far from being childish or trifling (for he inquired of them the length of the ways, the nature of the road into inner Asia, the character of their king, how he carried himself to his enemies, and what forces he was able to bring into the field), that they were struck with admiration of him, and looked upon the ability so much famed of Philip to be nothing in comparison with the forwardness and high purpose that appeared thus early in his son. Whenever he heard Philip had taken any town of importance, or won any signal victory, instead of rejoicing at it altogether, he would tell his companions that his father would anticipate everything, and leave him and them no opportunities of performing great and illustrious actions. For being more bent upon action and glory than either upon pleasure or riches, he esteemed all that he should receive from his father as a diminution and prevention of his own future achievements; and would have chosen rather to succeed to a kingdom involved in troubles and wars, which would have afforded him frequent exercise of his courage, and a large field of honour, than to one already flourishing and settled where his inheritance would be an inactive life, and the mere enjoyment of wealth and luxury.

The care of his education, as it might be presumed, was committed to a great many attendants, preceptors, and teachers, over the whole of whom Leonidas, a near kinsman of Olympias, a man of an austere temper, presided, who did not indeed himself decline the name of what in reality is a noble and honourable office, but in general his dignity, and his near relationship, obtained him from other people the title of Alexander’s foster-father and governor. But he who took upon him the actual place and style of his pedagogue was Lysimachus the Acarnanian, who, though he had nothing specially to recommend him, but his lucky fancy of calling himself Phœnix, Alexander Achilles, and Philip Peleus, was therefore well enough esteemed, and ranked in the next degree after Leonidas.

Philonicus the Thessalian brought the horse Bucephalus to Philip, offering to sell him for thirteen talents; but when they went into the field to try him, they found him so very vicious and unmanageable, that he reared up when they endeavoured to mount him, and would not so much as endure the voice of any of Philip’s attendants. Upon which, as they were leading him away as wholly useless and untractable, Alexander, who stood by, said, “What an excellent horse do they lose for want of address and boldness to manage him!” Philip at first took no notice of what he said; but when he heard him repeat the same thing several times, and saw he was much vexed to see the horse sent away, “Do you reproach,” said he to him, “those who are older than yourself, as if you knew more, and were better able to manage him than they?” “I could manage this horse,” replied he, “better than others do.” “And if you do not,” said Philip, “what will you forfeit for your rashness?” “I will pay,” answered Alexander, “the whole price of the horse.” At this the whole company fell a-laughing; and as soon as the wager was settled amongst them, he immediately ran to the horse, and taking hold of the bridle, turned him directly towards the sun, having, it seems, observed that he was disturbed at and afraid of the motion of his own shadow; then letting him go forward a little still keeping the reins in his hands, and stroking him gently when he found him begin to grow eager and fiery, he let fall his upper garment softly, and with one nimble leap securely mounted him, and when he was seated, by little and little drew in the bridle, and curbed him without either striking or spurring him. Presently, when he found him free from all rebelliousness, and only impatient for the course, he let him go at full speed, inciting him now with a commanding voice, and urging him also with his heel. Philip and his friends looked on at first in silence and anxiety for the result, till seeing him turn at the end of his career, and come back rejoicing and triumphing for what he had performed, they all burst out into acclamations of applause; and his father shedding tears, it is said, for joy, kissed him as he came down from his horse, and in his transport said, “O my son, look thee out a kingdom equal to and worthy of thyself, for Macedonia is too little for thee.”

After this, considering him to be of a temper easy to be led to his duty by reason, but by no means to be compelled, he always endeavoured to persuade rather than to command or force him to anything; and now looking upon the instruction and tuition of his youth to be of greater difficulty and importance than to be wholly trusted to the ordinary masters in music and poetry, and the common school subjects, and to require, as Sophocles says—

“The bridle and the rudder too,”

he sent for Aristotle, the most learned and most celebrated philosopher of his time, and rewarded him with a munificence proportionable to and becoming the care he took to instruct his son. For he repeopled his native city Stagira, which he had caused to be demolished a little before, and restored all the citizens, who were in exile or slavery, to their habitations. As a place for the pursuit of their studies and exercise, he assigned the temple of the Nymphs, near Mieza, where, to this very day, they show you Aristotle’s stone seats, and the shady walks which he was wont to frequent. It would appear that Alexander received from him not only his doctrines of Morals and of Politics, but also something of those more abstruse and profound theories which these philosophers, by the very names they gave them, professed to reserve for oral communication to the initiated, and did not allow many to become acquainted with. For when he was in Asia, and heard Aristotle had published some treatises of that kind, he wrote to him, using very plain language to him in behalf of philosophy, the following letter. “Alexander to Aristotle, greeting. You have not done well to publish your books of oral doctrine; for what is there now that we excel others in, if those things which we have been particularly instructed in be laid open to all? For my part, I assure you, I had rather excel others in the knowledge of what is excellent, than in the extent of my power and dominion. Farewell.” And Aristotle, soothing this passion for pre-eminence, speaks, in his excuse for himself, of these doctrines as in fact both published and not published: as indeed, to say the truth, his books on metaphysics are written in a style which makes them useless for ordinary teaching, and instructive only, in the way of memoranda, for those who have been already conversant in that sort of learning.

Doubtless also it was to Aristotle that he owed the inclination he had, not to the theory only, but likewise to the practice of the art of medicine. For when any of his friends were sick, he would often prescribe them their course of diet, and medicines proper to their disease, as we may find in his epistles. He was naturally a great lover of all kinds of learning and reading; and Onesicritus informs us that he constantly laid Homer’s Iliads, according to the copy corrected by Aristotle, called the casket copy, with his dagger under his pillow, declaring that he esteemed it a perfect portable treasure of all military virtue and knowledge. When he was in the upper Asia, being destitute of other books, he ordered Harpalus to send him some; who furnished him with Philistus’s History, a great many of the plays of Euripides, Sophocles, and Æschylus, and some dithyrambic odes, composed by Telestes and Philoxenus. For a while he loved and cherished Aristotle no less, as he was wont to say himself, than if he had been his father, giving this reason for it, that as he had received life from the one, so the other had taught him to live well. But afterwards, upon some mistrust of him, yet not so great as to make him do him any hurt, his familiarity and friendly kindness to him abated so much of its former force and affectionateness, as to make it evident he was alienated from him. However, his violent thirst after and passion for learning, which were once implanted, still grew up with him, and never decayed; as appears by his veneration of Anaxarchus, by the present of fifty talents which he sent to Xenocrates, and his particular care and esteem of Dandamis and Calanus.
Plutarch|Victor Hanson

About Plutarch

Plutarch - The Life of Alexander the Great
Plutarch was born during the reign of Claudius, around A.D. 45, at Chaeronea in Boeotia, a town of historic but somewhat faded importance. His family, originally from Thebes, had long enjoyed local distinction, a tradition he was to maintain in a life full of civic accomplishments. He founded a school of philosophy, served as Archon of Chaeronea, and eventually officiated as a priest of Apollo at Delphi. Only a few details of his life can be gleaned from his writings. At the time of Emperor Nero's visit to Greece in A.D. 66, Plutarch was by his own account a student of philosophy at Athens under the teacher Ammonius. As an exponent of Platonism, he vigorously attacked the positions of the Stoics and Epicureans. He was married and had at least five children.

Plutarch spent some part of his career in Italy, although he describes his experiences there only in passing; for example, in a discussion about his knowledge of Latin writers in his life of Demosthenes, he says that 'having had no leisure, while I was in Rome and other parts of Italy, to exercise myself in the Roman language, on account of public business and of those who came to be instructed by me in philosophy, it was very late, and in the decline of my age, before I applied myself to the reading of Latin authors.' He traveled in Egypt as well. He was a prolific writer in a variety of genres; his surviving work (representing perhaps half of what he wrote) fills a dozen volumes. In addition to the Parallel Lives of celebrated Greeks and Romans, which he produced late in his career, he wrote essays and dialogues on an immense range of subjects, collected in the Moralia. The dialogues--involving a cast of philosophers, grammarians, rhetoricians, and physicians--recreate in stylized fashion the table talk, alternately moralizing and frivolous, of Plutarch's milieu. The comings and goings of these participants--from Britain to Tarsus, from Egypt to Lacedaemonia--emphasize that this was the heyday of Roman imperial unity, and an era of cultural flowering: Plutarch's contemporaries included Epictetus, Dio Chrysostom, Arrian, Quintilian, Tacitus, Suetonius, Pliny the Younger, Martial, and Juvenal.

Plutarch's own life may have been centered on his native town, but his writings move easily through centuries of history and across the length and breadth of the Mediterranean world. His reputation was evidently wide; under Trajan and Hadrian he is said to have received the insignia of a consul and a post as procurator of Greece. He probably died sometime after A.D. 120. It was during the reign of Trajan that he wrote the Lives, which have proven his most enduring work. Intended as moral portraits rather than historical interpretations, the Lives are an incomparably rich trove of the facts and legends that Plutarch tirelessly collected, and an epitome of Graeco-Roman concepts of character. In the English translation made by Sir Thomas North in 1579 they contributed enormously, in both incident and language, to Shakespeare's Julius Caesar, Coriolanus, and Antony and Cleopatra. The present translation, originally published in 1683-86 in conjunction with a life of Plutarch by John Dryden, was revised in 1864 by the poet and scholar Arthur Hugh Clough.

About Victor Hanson

Victor Hanson - The Life of Alexander the Great
Victor Davis Hanson was educated at the University of California, Santa Cruz, and the American School of Classical Studies at Athens, and received his Ph.D. in Classics from Stanford University. He farmed full-time for five years before returning to academia in 1984 to initiate a Classics program at California State University, Fresno. Currently, he is Professor of Classics there and Coordinator of the Classical Studies Program.

Hanson has written articles, editorials, and reviews for the New York Times, Wall Street Journal, Daily Telegraph, International Herald Tribune, American Heritage, City Journal, American Spectator, National Review, Policy Review, The Wilson Quarterly, The Weekly Standard, and Washington Times, and has been interviewed on numerous occasions on National Public Radio and the BBC, and appeared with David Gergen on The NewsHour with Jim Lehrer. He writes a biweekly column about contemporary culture and military history for National Review Online.

He is also the author of some eighty scholarly articles, book reviews, and newspaper editorials on Greek, agrarian, and military history, and contemporary culture. He has written or edited eleven books, including The Western Way of War, The Soul of Battle, and Carnage and Culture. He lives and works with his wife and three children on their forty-acre tree and vine farm near Selma, California, where he was born in 1953.

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