Back in the mid 2000s I regularly visited a Greek website dedicated to debunking myths about the origins of Macedonia. Unfortunately that site is no longer around. Anyone with a basic grasp of history knows that the ancient Macedonians were Greek, but the people of FYROM a nation fabricated by communist influences have been on an internet campaign to spread lies. They claim that they are the direct descendants of the Macedonians and denying their Greek identity. The website I used to visit was full of well educated Greeks who shared extensive historical information proving the Greek heritage of the Macedonians. Fortunately I saved all that valuable content on my hard drive. I've taken the time to verify the quotes and compile them for everyone to access. The credit goes to those who originally did the work, not me.
Ancient Sources on Macedonia
Varia Historia by Aelian, specifically Book VII, Chapter 8
On Hephaestion's Death:
————-
Quintus Curtius Rufus’ Histories of Alexander the Great
On Perdiccas:
Aelian speaks of Perdiccas the Macedonian and mentions that “Not only Greeks, but barbarians as well, are convinced that the lioness is an animal of great bravery and very difficult to contend with,” hints at a distinction made between Greeks and barbarians. By including Macedonians in the same context as Greeks rather than barbarians, Aelian implicitly suggests that he viewed Macedonians as part of the Greek world.
—————
Aphrahat/Aphraates (c.280-367) Book of Daniel
On the Ram and the He-Goat:
The quote describes a vision from the Book of Daniel in the Bible, where a ram and a he-goat symbolize historical empires and rulers. In this passage, the ram represents the Medo-Persian Empire, led by King Darius, while the he-goat represents Alexander the Great, who is referred to as “the son of Philip, the Macedonian.” It also refers to Alexander as “the King of the Greeks.”
This passage explicitly identifies Alexander as a Greek, which aligns with the view that the Macedonian kingdom, under his rule, was considered part of the Greek world. The term “Alexander the Greek” is used to emphasize his role as the leader who came from the region associated with Greece. The passage uses this distinction to illustrate the conflict between the Persian Empire and Alexander’s forces, which were united under a Greek identity.
———-
Demonstration 5 by Aphrahat
On the Leopard and the Four Wings:
This quote refers to another vision from the Book of Daniel, in which the third beast is described as a leopard with four wings and four heads. This beast is identified as Alexander the Macedonian, symbolizing his swiftness and strength in conquering vast territories. The four wings and four heads represent the division of his empire among his four generals after his death: Ptolemy, Seleucus, Cassander, and Lysimachus. It acknowledges the power and reach of Alexander the Great’s conquests, which were rooted in the Hellenic (Greek) world. Historically, the Macedonian Empire, under Alexander, was seen as a significant force in the expansion of Greek culture and influence. After Alexander’s conquests, Greek culture spread widely, and the subsequent Hellenistic period is marked by the fusion of Greek and Eastern elements across his former empire.
———-
Aphrahat’s Demonstrations, from Demonstration 5
On the Fourth Beast:
In this passage, the author identifies the fourth beast as a representation of the “kingdom of the children of Esau,” which is often interpreted as a symbol for a later, mighty kingdom, sometimes associated with the Roman Empire in various interpretations of biblical prophecy. However, what’s particularly relevant here is the identification of Alexander as being part of the Greeks.
The text states that after Alexander the Macedonian became king, the “kingdom of the Greeks” was founded, explicitly including Alexander as one of the Greeks. This statement aligns with the idea that Alexander and his Macedonian kingdom were considered part of the Greek world. It acknowledges that his rule led to the establishment of Greek dominance across the vast territories he conquered.
Furthermore, the passage notes that the subsequent rulers of the “kingdom of the Greeks” were successors of Alexander, highlighting the spread of Greek culture and influence during the Hellenistic period following his conquests. This period was characterized by the blending of Greek culture with those of the Near East and beyond, extending Greek influence far beyond its traditional borders.
Thus, this passage reinforces the view that Alexander the Macedonian was regarded as a Greek and that his conquests and the resulting Hellenistic kingdoms were seen as an extension of Greek civilization. It emphasizes Alexander’s role in establishing Greek hegemony and the cultural legacy that continued through his successors.
—————
Isidore of Seville, Chronicon
On Darius and Alexander:
The passage states that Alexander was considered Greek. It states, "From this point began the kings of the Greeks," directly associating Alexander's conquests with the beginning of Greek rule. This phrasing suggests that Alexander's actions were seen as the foundation of Greek dominance in the region, which aligns with the historical understanding of Alexander as a figure who significantly expanded Greek culture and influence through his empire.
By noting the transition from Persian to Greek rule and attributing this shift to Alexander, the passage implies that Alexander and his successors were viewed as Greek rulers. This aligns with the broader historical perspective that, under Alexander, the Macedonian kingdom was part of the Greek world, especially considering how his conquests led to the spread of Hellenistic culture across a vast territory. Therefore, this passage indicates that Alexander was seen as a Greek leader who ushered in an era of Greek influence.
————-
Isidore of Seville’s Chronicon
On Alexander's Reign:
———-
Isidore of Seville’s Chronicon
On Ptolemy Philadelphus:
This quote shows how Greek culture and language were significant under the rule of the Hellenistic kings who succeeded Alexander the Great.
Ptolemy Philadelphus a Greek from the city state Macedonia was part of the ruling dynasty in Egypt that was established by Ptolemy I, one of Alexander’s generals. The Ptolemaic rulers promoted Greek culture and language in their domains. This is evidenced by the translation of the Hebrew Scriptures into Greek (the Septuagint), which was a significant cultural event and an example of the spread of Hellenistic (Greek-influenced) culture. The passage also notes that Ptolemy released Jewish captives and restored sacred objects, showing his engagement with the diverse cultures within his realm while still emphasizing the role of Greek as a unifying language.
Their rule is often considered part of the broader Hellenistic era, during which Greek culture was dominant across the regions Alexander had conquered. In this sense, the passage hints at the influence and spread of Greek culture through the actions of these rulers rather than directly stating that they were Greek by ethnicity. It underscores the Greek cultural and linguistic influence that defined the period following Alexander’s conquests.
———
Etymologiae Book XIV, Chapter 4, Section 7
On the Provinces of Greece:
This quote lists regions considered part of “Greece,” indicating a broad definition of the Greek world in a historical context. The regions mentioned include Dalmatia, Epirus, Hellas, Thessaly, Macedonia, Achaea, Crete, and the Cyclades.
The passage suggests that Macedonia was considered an integral part of the greater Greek world, indicating that the ancient Greeks themselves (or those who recorded this description) viewed Macedonia as one of the Greek provinces. This perspective aligns with the understanding that, despite political and regional differences, the Macedonians were considered part of the broader Greek ethnicity, especially in terms of shared culture, language, and religious practices.
Such classifications demonstrate how ancient geography and identity were fluid but still acknowledged the cultural and ethnic connections between regions. The inclusion of Macedonia in this list reinforces the view that ancient Macedonians were seen as part of the Greek world.
———-
Antiquities of the Jews by Flavius Josephus
On Alexander's Visit to the Temple:
This passage comes from the writings of the Jewish historian Flavius Josephus, specifically from his work "Antiquities of the Jews." In this account, Alexander the Great visits Jerusalem and meets the Jewish high priest. The high priest shows Alexander the Book of Daniel, interpreting its prophecy as foretelling the conquest of the Persian Empire by a Greek, which Alexander identifies as himself.
The passage indicates that Alexander was considered "one of the Greeks," directly identifying him with the Greek world. Josephus presents Alexander as recognizing his own role in the fulfillment of the prophecy from Daniel, seeing himself as the Greek leader destined to overthrow the Persian Empire. This narrative supports the view that Alexander, though Macedonian by birth, was viewed and viewed himself as a representative of Greek culture and destiny.
This account from Josephus serves to illustrate how ancient sources perceived Alexander as part of the Greek identity, both in the sense of his cultural heritage and in the larger geopolitical context of his conquests. It shows that even in other cultures' narratives, Alexander was associated with Greek identity, reinforcing the idea that the Macedonian kingdom under his rule was an extension of the Greek world.
———-
Livy’s History of Rome Book 31, Chapter 7
On the Parthians:
This passage from a Roman perspective, Livy, discussing the idea that the Roman people might have feared the greatness of Alexander the Great had they encountered him. The author is skeptical of this notion, suggesting that even in Alexander's time, some Greeks criticized him, including those from Athens, despite the city's subjugation by Macedonian power and the destruction of Thebes by Alexander.
The passage emphasizes that Alexander was indeed a figure of great renown, but it also points out that not all Greeks were in awe of him; some even openly opposed or criticized him. It highlights the fact that Alexander was seen as a powerful figure, particularly by his own contemporaries and later generations, but it also suggests that his greatness was not universally accepted without question, even among the Greeks.
In terms of Greek identity, this text further reinforces that Alexander was considered a Greek or at least part of the Greek sphere, as he and his actions were discussed and debated by the Greeks of his time. The Roman author's dismissive tone towards the idea that Rome would have feared Alexander indicates a degree of rivalry between the Greek and Roman civilizations, with Rome later inheriting and reshaping much of the Hellenistic world that Alexander had helped to create.
Overall, this passage hints at Alexander's complex legacy as both a Macedonian and a Greek figure, recognized by contemporaries and later historians as a monumental force in the ancient world.
———
Livy’s History of Rome Book 32, Chapter 22
On the Argives and Philip:
This passage suggests a strong connection between the Macedonians and the Greeks, particularly the Argives. It mentions that the Argives believed the Macedonian kings, including Philip and Alexander, were descended from them. This connection would be based on the mythological lineage that the Argead dynasty of Macedon, to which Alexander belonged, traced its origins to Argos, a city in the Greek region of the Peloponnese. According to this tradition, the Macedonian royal family claimed descent from the hero Heracles, who was linked to the Argive royal line.
Additionally, the passage points out that many Argives had personal ties to Philip II, Alexander’s father, through hospitality and friendships. This indicates a sense of kinship or alliance, further suggesting that the Macedonian rulers were considered part of the broader Greek world by some Greek city-states.
This connection to Argos and the broader Greek cultural sphere reinforces the idea that the Macedonians, particularly their ruling dynasty, were seen as having Greek roots. This belief helped establish the legitimacy of Macedonian rulers in the eyes of the Greeks, especially during Philip's and Alexander's campaigns, when they presented themselves as unifiers and leaders of the Hellenic world against common enemies like the Persian Empire.
Therefore, this passage shows that the Macedonian kings, despite their northern origin and different political structure, were acknowledged by most Greeks as part of the Greek cultural and mythological heritage.
——-
Livy’s History of Rome Book 45, Chapter 29
On General Paulus:
This passage describes a historical event during the Roman conquest of Macedonia, specifically when General Lucius Aemilius Paulus, a Roman general, addressed the Macedonians after the Roman victory. It illustrates the formal process where Roman decisions were made and communicated to the Macedonians.
Several key points in this passage relate to the cultural and linguistic dynamics of the time:
1. Use of Latin and Greek: Paulus delivered his speech in Latin, which was then translated into Greek by Gnaeus Octavius. This practice shows the necessity of communicating in Greek to the Macedonian population, indicating that Greek was the common language understood by the Macedonians. It reflects the widespread use of Greek as the lingua franca in the Hellenistic world, including Macedonia.
2. Cultural Integration: The fact that the Romans felt the need to translate their announcements into Greek when addressing the Macedonians suggests that they recognized the cultural and linguistic connection between Macedonia and the broader Greek world. Greek was the dominant cultural and administrative language in the eastern Mediterranean, a legacy of Alexander the Great’s conquests.
3. Recognition of Greek Identity: The need for translation into Greek underscores the Greek identity of the Macedonians or at least their assimilation into Greek culture. By the time of the Roman conquest, Macedonia was considered part of the Hellenistic world, heavily influenced by Greek culture and language.
This passage indicates that the Romans acknowledged the Greek identity of the Macedonians, as they addressed them in Greek for official communications. It further demonstrates how the Macedonian region was integrated into the Greek cultural sphere, especially in terms of language, during and after the Hellenistic period.
———
Pliny the Elder’s Natural History
On Greek Glory:
This passage portrays a perception of Greece during the reign of Alexander the Great as being at the "height of her glory" and "the most powerful country in the world." This description acknowledges the significant cultural, military, and political influence that Greece, particularly under Alexander’s leadership, exerted at that time.
Several points can be drawn from this statement:
1. Greek Dominance Under Alexander: The reign of Alexander the Great marked a period when Greek culture and influence expanded dramatically. Through his conquests, Alexander spread Greek language, art, philosophy, and political ideals across a vast territory, which included Egypt, Persia, and parts of India. This era is known as the Hellenistic period, during which Greek culture blended with local customs to create a new cultural synthesis.
2. Unity of Greek Identity: Although Alexander was Macedonian, he is often credited with uniting the Greek city-states (albeit through force or diplomacy) and leading a combined Greek Macedonian campaign against the Persian Empire. This passage reflects the idea that Alexander’s conquests were seen as a collective achievement of the Greek world, enhancing Greece's glory and prestige on a global scale.
3. Cultural and Historical Impact: The phrase "height of her glory" suggests not only military power but also the flourishing of Greek culture, science, and philosophy. This period saw the spread of Greek thought, including the works of philosophers like Aristotle, who was Alexander’s tutor, throughout the known world. The establishment of cities such as Alexandria in Egypt became centers of learning and cultural exchange.
In summary, this passage acknowledges the era of Alexander the Great as a pinnacle of Greek influence and power. It reflects how ancient Greece, through Alexander's campaigns, came to be viewed as a dominant cultural and political force in the ancient world. This sentiment aligns with the historical view that, despite their distinctiveness, the Macedonians under Alexander were part of the broader Greek identity, contributing to what is often seen as a golden age of Greek civilization.
———-
Tacitus’s Annals
On Cappadocian Archelaus and Greek Cities:
This passage is from a historical account describing events involving the Cappadocian king Archelaus and the resistance of the Clitae, a tribe under his rule, against Roman taxation. It also mentions cities founded by Macedonians that claim Greek names, indicating the spread of Greek culture and influence through the establishment of cities by Alexander the Great and his successors.
Key points to consider:
1. Hellenistic Influence: The mention of cities like Nicephorium and Anthemusias having Greek names and being founded by Macedonians highlights the spread of Greek culture during the Hellenistic period. After Alexander the Great's conquests, many cities were established or renamed in the Greek fashion, serving as centers of Greek culture, language, and governance across the vast territories Alexander had conquered.
2. Macedonian and Greek Identity: By noting that these cities were founded by Macedonians and claim Greek names, the passage underscores the close association between the Macedonians and Greek culture. Despite being Macedonian, the rulers and settlers from Alexander's empire adopted and propagated Greek language, art, architecture, and customs throughout the regions they controlled, reinforcing the idea of a shared Greek identity.
3. Roman Context: The passage also reflects the Roman perspective on these regions, showing how the Romans viewed and interacted with the legacy of Greek and Hellenistic culture. The Roman practice of imposing taxes and accounting on subject peoples was a point of contention, as seen in the Clitae’s resistance to Roman demands.
In summary, this passage illustrates the deep influence of Greek culture through the establishment of cities by the Macedonians, which continued to assert their Greek identity even under Roman rule. It shows how Greek culture remained a significant force in these regions, shaping identities and city foundations long after Alexander's era. The reference to the cities having Greek names further supports the idea that the legacy of Macedonian conquests was seen as an extension of Greek civilization.
Ancient Sources on Macedonia
Varia Historia by Aelian, specifically Book VII, Chapter 8
On Hephaestion's Death:
Aelian, the Roman author and teacher of rhetoric, often referred to Macedonians as Greeks in his writings. In the passage above, Aelian distinguishes between Greek customs and the “foreign” customs that Alexander adopts after Hephaestion’s death. This indicates that Aelian considered the Macedonians part of the Greek world
————-
Quintus Curtius Rufus’ Histories of Alexander the Great
On Perdiccas:
Aelian speaks of Perdiccas the Macedonian and mentions that “Not only Greeks, but barbarians as well, are convinced that the lioness is an animal of great bravery and very difficult to contend with,” hints at a distinction made between Greeks and barbarians. By including Macedonians in the same context as Greeks rather than barbarians, Aelian implicitly suggests that he viewed Macedonians as part of the Greek world.
—————
Aphrahat/Aphraates (c.280-367) Book of Daniel
On the Ram and the He-Goat:
The quote describes a vision from the Book of Daniel in the Bible, where a ram and a he-goat symbolize historical empires and rulers. In this passage, the ram represents the Medo-Persian Empire, led by King Darius, while the he-goat represents Alexander the Great, who is referred to as “the son of Philip, the Macedonian.” It also refers to Alexander as “the King of the Greeks.”
This passage explicitly identifies Alexander as a Greek, which aligns with the view that the Macedonian kingdom, under his rule, was considered part of the Greek world. The term “Alexander the Greek” is used to emphasize his role as the leader who came from the region associated with Greece. The passage uses this distinction to illustrate the conflict between the Persian Empire and Alexander’s forces, which were united under a Greek identity.
———-
Demonstration 5 by Aphrahat
On the Leopard and the Four Wings:
This quote refers to another vision from the Book of Daniel, in which the third beast is described as a leopard with four wings and four heads. This beast is identified as Alexander the Macedonian, symbolizing his swiftness and strength in conquering vast territories. The four wings and four heads represent the division of his empire among his four generals after his death: Ptolemy, Seleucus, Cassander, and Lysimachus. It acknowledges the power and reach of Alexander the Great’s conquests, which were rooted in the Hellenic (Greek) world. Historically, the Macedonian Empire, under Alexander, was seen as a significant force in the expansion of Greek culture and influence. After Alexander’s conquests, Greek culture spread widely, and the subsequent Hellenistic period is marked by the fusion of Greek and Eastern elements across his former empire.
———-
Aphrahat’s Demonstrations, from Demonstration 5
On the Fourth Beast:
In this passage, the author identifies the fourth beast as a representation of the “kingdom of the children of Esau,” which is often interpreted as a symbol for a later, mighty kingdom, sometimes associated with the Roman Empire in various interpretations of biblical prophecy. However, what’s particularly relevant here is the identification of Alexander as being part of the Greeks.
The text states that after Alexander the Macedonian became king, the “kingdom of the Greeks” was founded, explicitly including Alexander as one of the Greeks. This statement aligns with the idea that Alexander and his Macedonian kingdom were considered part of the Greek world. It acknowledges that his rule led to the establishment of Greek dominance across the vast territories he conquered.
Furthermore, the passage notes that the subsequent rulers of the “kingdom of the Greeks” were successors of Alexander, highlighting the spread of Greek culture and influence during the Hellenistic period following his conquests. This period was characterized by the blending of Greek culture with those of the Near East and beyond, extending Greek influence far beyond its traditional borders.
Thus, this passage reinforces the view that Alexander the Macedonian was regarded as a Greek and that his conquests and the resulting Hellenistic kingdoms were seen as an extension of Greek civilization. It emphasizes Alexander’s role in establishing Greek hegemony and the cultural legacy that continued through his successors.
—————
Isidore of Seville, Chronicon
On Darius and Alexander:
The passage states that Alexander was considered Greek. It states, "From this point began the kings of the Greeks," directly associating Alexander's conquests with the beginning of Greek rule. This phrasing suggests that Alexander's actions were seen as the foundation of Greek dominance in the region, which aligns with the historical understanding of Alexander as a figure who significantly expanded Greek culture and influence through his empire.
By noting the transition from Persian to Greek rule and attributing this shift to Alexander, the passage implies that Alexander and his successors were viewed as Greek rulers. This aligns with the broader historical perspective that, under Alexander, the Macedonian kingdom was part of the Greek world, especially considering how his conquests led to the spread of Hellenistic culture across a vast territory. Therefore, this passage indicates that Alexander was seen as a Greek leader who ushered in an era of Greek influence.
————-
Isidore of Seville’s Chronicon
On Alexander's Reign:
This passage doesn’t explicitly call Alexander “Greek,” but it places him within the context of Greek influence. By marking the start of Greek rule with Alexander’s conquests, it implies that his actions and the subsequent spread of Hellenistic culture were seen as an extension of Greek power, even though he was Macedonian. In the historical and cultural context, Alexander is often associated with the spread of Greek language, culture, and political structures, which is why he is frequently regarded as a key figure in Greek history.
———-
Isidore of Seville’s Chronicon
On Ptolemy Philadelphus:
This quote shows how Greek culture and language were significant under the rule of the Hellenistic kings who succeeded Alexander the Great.
Ptolemy Philadelphus a Greek from the city state Macedonia was part of the ruling dynasty in Egypt that was established by Ptolemy I, one of Alexander’s generals. The Ptolemaic rulers promoted Greek culture and language in their domains. This is evidenced by the translation of the Hebrew Scriptures into Greek (the Septuagint), which was a significant cultural event and an example of the spread of Hellenistic (Greek-influenced) culture. The passage also notes that Ptolemy released Jewish captives and restored sacred objects, showing his engagement with the diverse cultures within his realm while still emphasizing the role of Greek as a unifying language.
Their rule is often considered part of the broader Hellenistic era, during which Greek culture was dominant across the regions Alexander had conquered. In this sense, the passage hints at the influence and spread of Greek culture through the actions of these rulers rather than directly stating that they were Greek by ethnicity. It underscores the Greek cultural and linguistic influence that defined the period following Alexander’s conquests.
———
Etymologiae Book XIV, Chapter 4, Section 7
On the Provinces of Greece:
This quote lists regions considered part of “Greece,” indicating a broad definition of the Greek world in a historical context. The regions mentioned include Dalmatia, Epirus, Hellas, Thessaly, Macedonia, Achaea, Crete, and the Cyclades.
The passage suggests that Macedonia was considered an integral part of the greater Greek world, indicating that the ancient Greeks themselves (or those who recorded this description) viewed Macedonia as one of the Greek provinces. This perspective aligns with the understanding that, despite political and regional differences, the Macedonians were considered part of the broader Greek ethnicity, especially in terms of shared culture, language, and religious practices.
Such classifications demonstrate how ancient geography and identity were fluid but still acknowledged the cultural and ethnic connections between regions. The inclusion of Macedonia in this list reinforces the view that ancient Macedonians were seen as part of the Greek world.
———-
Antiquities of the Jews by Flavius Josephus
On Alexander's Visit to the Temple:
This passage comes from the writings of the Jewish historian Flavius Josephus, specifically from his work "Antiquities of the Jews." In this account, Alexander the Great visits Jerusalem and meets the Jewish high priest. The high priest shows Alexander the Book of Daniel, interpreting its prophecy as foretelling the conquest of the Persian Empire by a Greek, which Alexander identifies as himself.
The passage indicates that Alexander was considered "one of the Greeks," directly identifying him with the Greek world. Josephus presents Alexander as recognizing his own role in the fulfillment of the prophecy from Daniel, seeing himself as the Greek leader destined to overthrow the Persian Empire. This narrative supports the view that Alexander, though Macedonian by birth, was viewed and viewed himself as a representative of Greek culture and destiny.
This account from Josephus serves to illustrate how ancient sources perceived Alexander as part of the Greek identity, both in the sense of his cultural heritage and in the larger geopolitical context of his conquests. It shows that even in other cultures' narratives, Alexander was associated with Greek identity, reinforcing the idea that the Macedonian kingdom under his rule was an extension of the Greek world.
———-
Livy’s History of Rome Book 31, Chapter 7
On the Parthians:
This passage from a Roman perspective, Livy, discussing the idea that the Roman people might have feared the greatness of Alexander the Great had they encountered him. The author is skeptical of this notion, suggesting that even in Alexander's time, some Greeks criticized him, including those from Athens, despite the city's subjugation by Macedonian power and the destruction of Thebes by Alexander.
The passage emphasizes that Alexander was indeed a figure of great renown, but it also points out that not all Greeks were in awe of him; some even openly opposed or criticized him. It highlights the fact that Alexander was seen as a powerful figure, particularly by his own contemporaries and later generations, but it also suggests that his greatness was not universally accepted without question, even among the Greeks.
In terms of Greek identity, this text further reinforces that Alexander was considered a Greek or at least part of the Greek sphere, as he and his actions were discussed and debated by the Greeks of his time. The Roman author's dismissive tone towards the idea that Rome would have feared Alexander indicates a degree of rivalry between the Greek and Roman civilizations, with Rome later inheriting and reshaping much of the Hellenistic world that Alexander had helped to create.
Overall, this passage hints at Alexander's complex legacy as both a Macedonian and a Greek figure, recognized by contemporaries and later historians as a monumental force in the ancient world.
———
Livy’s History of Rome Book 32, Chapter 22
On the Argives and Philip:
This passage suggests a strong connection between the Macedonians and the Greeks, particularly the Argives. It mentions that the Argives believed the Macedonian kings, including Philip and Alexander, were descended from them. This connection would be based on the mythological lineage that the Argead dynasty of Macedon, to which Alexander belonged, traced its origins to Argos, a city in the Greek region of the Peloponnese. According to this tradition, the Macedonian royal family claimed descent from the hero Heracles, who was linked to the Argive royal line.
Additionally, the passage points out that many Argives had personal ties to Philip II, Alexander’s father, through hospitality and friendships. This indicates a sense of kinship or alliance, further suggesting that the Macedonian rulers were considered part of the broader Greek world by some Greek city-states.
This connection to Argos and the broader Greek cultural sphere reinforces the idea that the Macedonians, particularly their ruling dynasty, were seen as having Greek roots. This belief helped establish the legitimacy of Macedonian rulers in the eyes of the Greeks, especially during Philip's and Alexander's campaigns, when they presented themselves as unifiers and leaders of the Hellenic world against common enemies like the Persian Empire.
Therefore, this passage shows that the Macedonian kings, despite their northern origin and different political structure, were acknowledged by most Greeks as part of the Greek cultural and mythological heritage.
——-
Livy’s History of Rome Book 45, Chapter 29
On General Paulus:
This passage describes a historical event during the Roman conquest of Macedonia, specifically when General Lucius Aemilius Paulus, a Roman general, addressed the Macedonians after the Roman victory. It illustrates the formal process where Roman decisions were made and communicated to the Macedonians.
Several key points in this passage relate to the cultural and linguistic dynamics of the time:
1. Use of Latin and Greek: Paulus delivered his speech in Latin, which was then translated into Greek by Gnaeus Octavius. This practice shows the necessity of communicating in Greek to the Macedonian population, indicating that Greek was the common language understood by the Macedonians. It reflects the widespread use of Greek as the lingua franca in the Hellenistic world, including Macedonia.
2. Cultural Integration: The fact that the Romans felt the need to translate their announcements into Greek when addressing the Macedonians suggests that they recognized the cultural and linguistic connection between Macedonia and the broader Greek world. Greek was the dominant cultural and administrative language in the eastern Mediterranean, a legacy of Alexander the Great’s conquests.
3. Recognition of Greek Identity: The need for translation into Greek underscores the Greek identity of the Macedonians or at least their assimilation into Greek culture. By the time of the Roman conquest, Macedonia was considered part of the Hellenistic world, heavily influenced by Greek culture and language.
This passage indicates that the Romans acknowledged the Greek identity of the Macedonians, as they addressed them in Greek for official communications. It further demonstrates how the Macedonian region was integrated into the Greek cultural sphere, especially in terms of language, during and after the Hellenistic period.
———
Pliny the Elder’s Natural History
On Greek Glory:
This passage portrays a perception of Greece during the reign of Alexander the Great as being at the "height of her glory" and "the most powerful country in the world." This description acknowledges the significant cultural, military, and political influence that Greece, particularly under Alexander’s leadership, exerted at that time.
Several points can be drawn from this statement:
1. Greek Dominance Under Alexander: The reign of Alexander the Great marked a period when Greek culture and influence expanded dramatically. Through his conquests, Alexander spread Greek language, art, philosophy, and political ideals across a vast territory, which included Egypt, Persia, and parts of India. This era is known as the Hellenistic period, during which Greek culture blended with local customs to create a new cultural synthesis.
2. Unity of Greek Identity: Although Alexander was Macedonian, he is often credited with uniting the Greek city-states (albeit through force or diplomacy) and leading a combined Greek Macedonian campaign against the Persian Empire. This passage reflects the idea that Alexander’s conquests were seen as a collective achievement of the Greek world, enhancing Greece's glory and prestige on a global scale.
3. Cultural and Historical Impact: The phrase "height of her glory" suggests not only military power but also the flourishing of Greek culture, science, and philosophy. This period saw the spread of Greek thought, including the works of philosophers like Aristotle, who was Alexander’s tutor, throughout the known world. The establishment of cities such as Alexandria in Egypt became centers of learning and cultural exchange.
In summary, this passage acknowledges the era of Alexander the Great as a pinnacle of Greek influence and power. It reflects how ancient Greece, through Alexander's campaigns, came to be viewed as a dominant cultural and political force in the ancient world. This sentiment aligns with the historical view that, despite their distinctiveness, the Macedonians under Alexander were part of the broader Greek identity, contributing to what is often seen as a golden age of Greek civilization.
———-
Tacitus’s Annals
On Cappadocian Archelaus and Greek Cities:
This passage is from a historical account describing events involving the Cappadocian king Archelaus and the resistance of the Clitae, a tribe under his rule, against Roman taxation. It also mentions cities founded by Macedonians that claim Greek names, indicating the spread of Greek culture and influence through the establishment of cities by Alexander the Great and his successors.
Key points to consider:
1. Hellenistic Influence: The mention of cities like Nicephorium and Anthemusias having Greek names and being founded by Macedonians highlights the spread of Greek culture during the Hellenistic period. After Alexander the Great's conquests, many cities were established or renamed in the Greek fashion, serving as centers of Greek culture, language, and governance across the vast territories Alexander had conquered.
2. Macedonian and Greek Identity: By noting that these cities were founded by Macedonians and claim Greek names, the passage underscores the close association between the Macedonians and Greek culture. Despite being Macedonian, the rulers and settlers from Alexander's empire adopted and propagated Greek language, art, architecture, and customs throughout the regions they controlled, reinforcing the idea of a shared Greek identity.
3. Roman Context: The passage also reflects the Roman perspective on these regions, showing how the Romans viewed and interacted with the legacy of Greek and Hellenistic culture. The Roman practice of imposing taxes and accounting on subject peoples was a point of contention, as seen in the Clitae’s resistance to Roman demands.
In summary, this passage illustrates the deep influence of Greek culture through the establishment of cities by the Macedonians, which continued to assert their Greek identity even under Roman rule. It shows how Greek culture remained a significant force in these regions, shaping identities and city foundations long after Alexander's era. The reference to the cities having Greek names further supports the idea that the legacy of Macedonian conquests was seen as an extension of Greek civilization.
