Macedonia’s Greek Identity: Insights from Ancient Texts
Explores the historical evidence supporting Macedonia’s Greek identity, focusing on ancient writings, cultural practices, and linguistic ties. The section delves into the significance of ancient texts that portray Macedonians as part of the Hellenic world, providing a thorough understanding of the region’s deep-rooted Greek heritage throughout antiquity.
Arrian, "Anabasis of Alexander", (Book 2 . 7).
Alexander's address to his troops before the Battle of Issus (333 BC):
Alexander now sent for his infantry and cavalry commanders and all officers in charge of allied troops and appealed to them jar confidence and courage in the coming fight:
'that already danger has often threatened you and you have looked it triumphantly in the face; this time the struggle will be between a victorious army and an enemy already once vanquished. God himself moreover by suggesting to Darius to leave the open ground and cram his great army into a confined space, has taken charge of operations in our behalf: We ourselves shall have room enough to deploy our infantry, while they, no match for us either in bodily strength or resolution, will find their superior numbers of no avail. Our enemies are Medes and Persians, men who for centuries have lived soft and luxurious lives; we of Macedon for generations past have trained in the hard school of danger and war Above all, we are free men, and they are slaves. There are Greek troops, to be sure, in Persian service - but how different is their cause from Ours! They will be fighting for pay - and not much of it at that; we, on the contrary shall fight for Greece, and our hearts will be in it. As for our foreign troops - Thracians, Paeonions, Illyrians, Agrianes - they are the best and stoutest soldiers in Europe, and they will find as their opponents the slackest and softest of the tribes of Asia. And what, finally, of the two men in supreme command? You have Alexander the Darius!..."
This passage strongly suggests that Alexander considered himself, and was considered by others, to be Greek. Several elements in his speech reinforce this:
1. Alexander contrasts Greeks with Persians, emphasizing the difference between free men (Greeks) and slaves (Persians). This distinction highlights his identification with the Greek cause and the values of freedom associated with the Greek world.
2. He explicitly mentions fighting for Greece, stating that his troops are fighting for their homeland, while those serving in the Persian army are mercenaries fighting only for pay. This demonstrates his alignment with Greek interests and his perception of his campaign as being in defense of Greece.
3. He includes Greek troops in the Persian army but separates their cause from his own, reinforcing his position as a leader fighting for the Greeks, rather than against them.
This passage strongly suggests that Alexander viewed himself as a Greek leader, fighting for Greek freedom and glory, and it reflects his role as a champion of Hellenic values.
Polybios 9.37.7-39.7
Speech of Lykiskos, the representative of Akarnania
to the Lakedaimonians (Spartans):
In the past you rivalled the Achaians and the Macedonians, peoples of your own race, and Philip, their commander, for the hegemony and glory, but now that the freedom of the Hellenes is at stake at a war against an alien people Romans, ...And does it worth to ally with the barbarians, to take the field with them against the Epeirotans, the Achaians, the Akarnanians, the, the Thessalians, in fact with almost all the Hellenes with the exception of the Aitolians who are a wicked nation... ...So Lakedaimonians it is good to remember your ancestors,... be afraid of the Romans... and DO ALLY yourselves with the Achaians and Macedonians. But if some the most powerful citizens are opposed to this policy at least stay neutral and do not side with the unjust."
This passage indicates that the Macedonians were considered Greek. The speaker refers to the Macedonians and the Achaians as being of the same race, identifying both as Hellenes. The passage contrasts the Romans, described as an "alien people," with the Hellenes, which includes the Macedonians and other Greek states like the Epeirotans, Achaians, Akarnanians, Boeotians, Thessalians, and Spartans.
It urges the Lacedaemonians (Spartans) to remember their ancestors and ally with the Macedonians and Achaians, emphasizing the need for Greek unity against foreign threats. This implies that the Macedonians were seen as part of the broader Greek world and important to the defense of Hellenic freedom.
Polybius:
"This is a sworn treaty made between us, Hannibal.. and Xenophanes the Athenian... in the presence of all the gods who possess Macedonia and the rest of Greece". The Histories of Polybius, VII, 9, 4 (Loeb, W. R. Paton)
This passage from Polybius' *The Histories* refers to a sworn treaty made between Hannibal and Xenophanes the Athenian, witnessed by the gods of Macedonia and the rest of Greece. The inclusion of Macedonia alongside Greece indicates that Macedonia was considered part of the broader Greek world, with both regions sharing common gods and religious traditions. This further reinforces the connection between Macedonia and the Hellenic sphere in the context of historical agreements and diplomacy.
“How highly should we honour the Macedonians, who for the greater part of their lives never cease from fighting with the barbarians for the sake of the security of Greece? For who is not aware that Greece would have constantly stood in the greater danger, had we not been fenced by the Macedonians and the honorable ambition of their kings?" The Histories of Polybius, IX, 35, 2 (Loeb, W.R. Paton)
In this passage from Polybius' The Histories, the historian emphasizes the importance of the Macedonians in safeguarding Greece. He praises them for continuously fighting against barbarian threats, thereby ensuring the security of Greece. Polybius suggests that without the protection provided by the Macedonians and the ambition of their kings, Greece would have been in constant danger. This acknowledgment highlights the Macedonians' role as defenders of the Greek world and further cements their integral connection to Greek history and security.
Isocrates:
"... all men will be grateful to you: the Hellenes for your kindness to them and the rest of the nations, if by your hands they are delivered from barbaric despotism and are brought under the protection of Hellas". Isocrates, To Philip, 154 (Loeb, G. Norlin)
In this passage from Isocrates' To Philip, the orator expresses that all people, particularly the Hellenes (Greeks), would be grateful to Philip of Macedon for his actions. He suggests that not only the Greeks but also other nations would appreciate being liberated from barbaric rule and brought under the protection of Greece. This statement reflects Isocrates' appeal to Philip to unite the Greek world and lead a campaign against foreign enemies, further reinforcing the idea of Macedonia's involvement and leadership within the Hellenic sphere.
“It is your privilege, as one who has been blessed with untrammeled freedom, to consider all Hellas your fatherland, as did the founder of your race". Isocrates, To Philip, 127 (Loeb, G. Norlin)
In this passage from Isocrates' To Philip, the speaker emphasizes that Philip of Macedon, enjoying complete freedom, has the privilege of considering all of Greece (Hellas) as his fatherland, just as the founder of his lineage did. This statement reinforces the idea that Philip, and by extension the Macedonian royal family, is deeply connected to the Greek world, both through heritage and leadership, positioning Philip as a unifier and protector of all Greece.
“Argos is the land of your fathers". Isocrates, To Philip, XII, 32 (Loeb, G. Norlin),
In this passage from Isocrates' To Philip, the orator states that Argos is the land of Philip’s ancestors. This reference to Argos, a prominent city in Greece, highlights Philip of Macedon's Greek heritage. By connecting Philip to Argos, Isocrates reinforces the idea that the Macedonian royal family descended from Greek origins, further solidifying Philip's place within the Hellenic world.
Titus Livius:
"Aetolians, Acarnanians, Macedonians, men of the same language" T. Livius XXXI, 29, 15 (Loeb, E.T. Sage) ,
Thucydides
This passage from Livy (Titus Livius) mentions the Aetolians, Acarnanians, and Macedonians as "men of the same language." This indicates that these groups, including the Macedonians, were considered part of a common linguistic and cultural group, which is a clear reference to the Greek speaking world. By highlighting that they shared the same language, Livy reinforces the idea that the Macedonians were viewed as part of the broader Hellenic community.
“Three brothers of the lineage of Temenus came as banished men from Argos to Illyria, Gauanes and Aeropos and Perdiccas". Herodotus VIII, 137, l (Loeb, A.P. Godley)
This passage from Herodotus describes three brothers, Aeropos, and Perdiccas who were of the lineage of Temenus and came from Argos to Illyria as exiles. This reference links the Macedonian royal family to Argos, a city in Greece, through the lineage of Temenus, one of the legendary Heraclidae (descendants of Heracles). It suggests that the Macedonian dynasty, through Perdiccas, who later became the founder of the royal line, had Greek origins, further reinforcing the connection between Macedonia and the Greek world.
“The country by the sea which is now called Macedonia... Alexander, the father of Perdiccas, and his forefathers, who were originally Temenidae from Argos" Thucydides 99,3 (Loeb, C F Smith)
This passage from Thucydides refers to the region now known as Macedonia and traces its rulers, including Alexander, the father of Perdiccas, and his ancestors, back to the Temenidae from Argos. This indicates that the Macedonian royal family originated from Argos, a city in Greece, further highlighting their Greek heritage and solidifying the connection between Macedonia and the Greek world.
Arrian:
“He sent to Athens three hundred Persian panoplies to be set up to Athena in the acropolis; he ordered this inscription to be attached: Alexander son of Philip and the Greeks, except the Lacedaemonians, set up these spoils from the barbarians dwelling in Asia", Arrian I, 16, 7 (Loeb, P. A. Brunt)
This passage from Arrian suggests that Alexander considered himself, and was considered by others, to be Greek. The inscription refers to Alexander, son of Philip, and the Greeks, which directly associates Alexander with the broader Greek world. The dedication of Persian spoils to Athena in the Acropolis of Athens, a central symbol of Greek culture and religion, further reinforces this connection. By identifying himself and his army as Greeks and making a public offering in Athens, Alexander is asserting his Greek identity, particularly as a leader of the Greeks in their campaign against non-Greek forces.
Alexander's letter to Darius, responding to truce plea:
“Your ancestors invaded Macedonia and the rest of Greece and did us great harm, though we had done them no prior injury;... I have been appointed hegemon of the Greeks... "Arrian, Anabasis of Alexander II, 14, 4 (Loeb, P. A. Brunt)
This passage from Arrian strongly hints that Alexander the Great was considered Greek. By mentioning that the Persians invaded both Macedonia and the rest of Greece, it places Macedonia within the context of the Greek world. Furthermore, Alexander’s statement that he has been appointed “hegemon of the Greeks” explicitly ties him to Greek leadership, reinforcing his role as a leader of the Greek people. This suggests that Alexander and Macedonia were considered integral parts of the Greek world, both politically and culturally.
“Yet through Alexander Bactria and the Caucasus learned to revere the gods of Greeks... Alexander established more than seventy cities among savage tribes, and sowed all Asia with Grecian magistracies. Egypt would not have its Alexandria, nor Mesopotamia its Seleucia, nor Sogdiana its Prophthasia, nor India its Bucephalia, no the Caucasus a Greek city for by the founding of cities in these places savagery was extinguished and the worse element, gaining familiarity with the better, changed under its influence" (Plutarch's Moralia, Loeb, F.C. Babbitt)
This passage from Plutarch provides several hints that Alexander the Great was considered part of the Greek world:
1. The spread of Greek culture is evident, as it mentions that through Alexander’s conquests, regions such as Bactria and the Caucasus came to revere the gods of the Greeks, showing that he was introducing Greek religious practices and values to foreign lands.
2. Alexander established Greek cities and magistracies throughout Asia, indicating that he was not only a conqueror but also a promoter of Greek civilization and governance, bringing Greek influence to regions far from Greece itself.
3. The passage specifically mentions well-known cities like Alexandria and Bucephalia, which were founded in the Greek tradition, further linking Alexander to the spread and establishment of Greek culture and institutions across his empire.
In sum, the passage reflects Alexander’s role in spreading Greek influence throughout the world, reinforcing his identity as a figure deeply connected to the Greek world.
"If it were not my purpose to combine foreign things with things Greek, to traverse and civilize every continent, to search out the uttermost parts of land and sea, to push the bounds of Macedonia to the farthest Ocean, and to disseminate and shower the blessings of Greek justice and peace over every nation, I should not content to sit quietly in the luxury of idle power, but I should emulate the frugality of Diogenes" (Plutarch's Moralia, Loeb, F.C Babbitt)
This passage from Plutarch strongly suggests that Alexander the Great considered himself Greek and aimed to spread Greek culture. By expressing his purpose to “combine foreign things with things Greek” and to bring “the blessings of Greek justice and peace over every nation,” Alexander clearly identifies with Greek ideals and civilization. Additionally, he speaks of pushing the bounds of Macedonia to the farthest reaches, but his intent is to spread Greek influence. This passage highlights his ambition to expand Greek culture and values, reinforcing his connection to Greece.
Arrian’s The Campaigns of Alexander (also known as Anabasis of Alexander) Alexander’s Speech:
I observe, my fellow Hellenes, that when I would lead you on a new venture you no longer follow me with your old spirit. I have asked you to meet me that we may come to a decision together: are we, upon my advice, to go forward, or, upon yours, to turn back?
If you have any complaint to make about the results of your efforts hitherto, or about myself as your commander, there is no more to say. But let me remind you: through your courage and endurance you have gained possession of Ionia, the Hellespont, both Phrygias, Cappadocia, Paphlagonia, Lydia, Caria, Lycia, Pamphylia, Phoenicia, and Egypt; the Greek part of Libya is now yours, together with much of Arabia, lowland Syria, Mesopotamia, Babylon, and Susia; Persia and Media with all the territories either formerly controlled by them or not are in your hands; you have made yourselves masters of the lands beyond the Caspian Gates, beyond the Caucasus, beyond the Tanais, of Bactria, Hyrcania, and the Hyrcanian sea; we have driven the Scythians back into the desert; and Indus and Hydaspes, Acesines and Hydraotes flow now through country which is ours. With all that accomplished, why do you hesitate to extend the power of Greece--yourpower--to the Hyphasis and the tribes on the other side ? Are you afraid that a few natives who may still be left will offer opposition? Come, come! These natives either surrender without a blow or are caught on the run--or leave their country undefended for your taking; and when we take it, we make a present of it to those who have joined us of their own free will and fight on our side.
For a man who is a man, work, in my belief, if it is directed to noble ends, has no object beyond itself; none the less, if any of you wish to know what limit may be set to this particular camapaign, let me tell you that the area of country still ahead of us, from here to the Ganges and the Eastern ocean, is comparatively small. You will undoubtedly find that this ocean is connected with the Hyrcanian Sea, for the great Stream of Ocean encircles the earth. Moreover I shall prove to you, my friends, that the Indian and Persian Gulfs and the Hyrcanian Sea are all three connected and continuous. Our ships will sail round from the Persian Gulf to Libya as far as the Pillars of Hercules, whence all Libya to the eastward will soon be ours, and all Asia too, and to this empire there will be no boundaries but what God Himself has made for the whole world.
But if you turn back now, there will remain unconquered many warlike peoples between the Hyphasis and the Eastern Ocean, and many more to the northward and the Hyrcanian Sea, with the Scythians, too, not far away; so that if we withdraw now there is a danger that the territory which we do not yet securely hold may be stirred to revolt by some nation or other we have not yet forced into submission. Should that happen, all that we have done and suffered will have proved fruitless--or we shall be faced with the task of doing it over again from the beginning. Gentlemen of Macedon, and you, my friends and allies, this must not be. Stand firm; for well you know that hardship and danger are the price of glory, and that sweet is the savour of a life of courage and of deathless renown beyond the grave.
Are you not aware that if Heracles, my ancestor, had gone no further than Tiryns or Argos--or even than the Peloponnese or Thebes--he could never have won the glory which changed him from a man into a god, actual or apparent? Even Dionysus, who is a god indeed, in a sense beyond what is applicable to Heracles, faced not a few laborious tasks; yet we have done more: we have passed beyond Nysa and we have taken the rock of Aornos which Heracles himself could not take. Come, then; add the rest of Asia to what you already possess--a small addition to the great sum of your conquests. What great or noble work could we ourselves have achieved had we thought it enough, living at ease in Macedon, merely to guard our homes, accepting no burden beyond checking the encroachment of the Thracians on our borders, or the Illyrians and Triballians, or perhaps such Greeks as might prove a menace to our comfort ?
I could not have blamed you for being the first to lose heart if I, your commander, had not shared in your exhausting marches and your perilous campaigns; it would have been natural enough if you had done all the work merely for others to reap the reward. But it is not so. You and I, gentlemen, have shared the labour and shared the danger, and the rewards are for us all. The conquered territory belongs to you; from your ranks the governors of it are chosen; already the greater part of its treasure passes into your hands, and when all Asia is overrun, then indeed I will go further than the mere satisfaction of our ambitions: the utmost hopes of riches or power which each one of you cherishes will be far surpassed, and whoever wishes to return home will be allowed to go, either with me or without me. I will make those who stay the envy of those who return
This passage from Arrian's *Anabasis of Alexander* suggests that Alexander the Great considered himself Greek and identified with Greek culture and mythology.
1. Alexander references Heracles and Dionysus, two significant figures from Greek mythology, as his role models. By comparing his conquests to those of these Greek gods and heroes, Alexander aligns himself with Greek traditions, reinforcing his Greek identity.
2. He speaks of extending Greek power to the furthest reaches of Asia, aiming not only for territorial expansion but also to spread Greek civilization, customs, and governance throughout the conquered regions.
3. Alexander positions himself as a Greek leader, addressing his Macedonian and allied troops, many of whom were Greek. His leadership in expanding Greek influence further supports his identity as a Hellenic ruler.
These aspects suggest that Alexander viewed himself as part of the Greek world and sought to spread Greek culture throughout his empire.
