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Alexander The Great As A Portent Of World Unity

( Originally Published Early 1900's )



Nearly all historians are disposed to regard the career of Alexander the Great as marking an epoch in human affairs. If drew together all the known world, excepting only the western Mediterranean, into one drama. But the opinions men have formed of Alexander himself vary enormously. They fall, most of them, into two main schools. One type of sdholar is fascinated by the youth and splendour of this young man. These Alexander-worshippers seem disposed to take him at his own valuation, to condone every crime and folly either as the mere ebullience of a rich nature or as the bitter necessity to some gigantic scheme, and to regard his life as framed upon a design, a scheme of statesmanship, such as all the wider knowledge and wider ideas of these later times barely suffice to bring into the scope of our understanding. Oh the other hand, there are those who see him only as a wrecker of the slowly maturing possibilities of a free and tranquil Hellenized world.

Before we ascribe to Alexander or to his father Philip schemes of world policy such as a twentieth-century historian philosopher might approve, we shall do well to consider very carefully the utmost range of knowledge and thought that was possible in those days. The world of Plato, Isosrates, and Aristotle had practically no historical perspective at all; there had not been such a thing as history in the world, history, that is, as distinguished from mere priestly chronicles, until the last couple of centuries. Even highly educated men had the most circumscribed ideas of geography and foreign countries. For most men the world was still flat and limitless. The only systematic political philosophy was based on the experiences of minute city states, and took no thought of empires. Nobody knew anything of the origins of civilization. No one had speculated upon economies before that time. No one had worked out the re-action of one social class upon another. We are too apt to consider the career of Alexander as the crown of some process that had long been afoot ; as the climax of a crescendo. In a sense, no doubt, it was that; but much more true is it that it was not so much an end as a beginning; it was the first revelation to the human imagination of the oneness of human affairs. The utmost reach of the thought of Greece before his time was of a Persian empire Hellenized, a predominance in the world of Macedonians and Greeks. But before Alexander was dead, and much more after he was dead and there had been time to think him over, the conception of a world law and organization was a practicable and assimilable idea for the minds of men.

For some generations Alexander the Great was for man-kind the symbol and embodiment of world order and world dominion. He became a fabulous being. His head, adorned with the divine symbols of the demigod Hercules or the god Ammon Ra, appears on the coins of such among his successors as could claim to be his heirs. Then the idea of world dominion was taken up by another great people, a people who for some centuries exhibited considerable political genius, the Romans; and the figure of another conspicuous adventurer, Caesar, eclipsed for the western half of the old world the figure of Alexander.

So by the beginning of the third century B. c. we find already arisen in the Western civilization of the old world three of the great structural ideas that rule the mind of con-temporary mankind. We have already traced the escape of writing and knowledge from the secrets and mysteries and initiations of the old world priesthoods, and the development of the idea of a universal knowledge, of a universally understandable and communicable history and philosophy.

We have taken the figures of Herodotus and Aristotle as typical exponents of this first great idea; the idea of science using the word science in its widest and properest sense, to include history and signify a clear vision of man in relation to the things about him. We have traced also the generalization of religion among the Babylonians, Jews, and other Semitic peoples, from the dark worship in temples and consecrated places of some local or tribal god to the open service of one universal God of Righteousness, whose temple is the whole world. And now we have traced also the first germination of the idea of a world polity. The rest of the history of mankind is very largely the history of those three ideas of science, of a universal righteousness, and of a human commonweal, spreading out from the minds of the rare and exceptional persons and peoples in which they first originated, into the general consciousness of the race, and giving first a new colour, then a new spirit, and then a new direction to human affairs.



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