Uploaded November 2025 | Updated September 2026, 3 weeks ago
Inspired by an exchange in the comments to a prior video, here I look at Alexander's approach to religion (and myth) as a "polycentral strategy." Post-Granikos, Alexander increasingly began to center his religious actions on WHERE he was, rather than send dedications back "home" to Macedonia and Greece. This also included how he utilized myth, elevating gods, and heroes, as appropriate to the places he passed through. So Achilles (et al.) mattered at Troy. Herakles mattered at Tyre (and the Aornos Rock). Dionysos mattered in India. Etcetera. In short, Alexander tailored his (religious) message to each place he visited, and selected from the (very rich) Greek religio-literary heritage the appropriate mythological reference.
Prior Videos referenced:
youtu.be/r5ZBXgGhCTE?si=G0cXuwG7oA5pAV2G (Alexander's Favorite Hero)
youtu.be/td9wCLEClUg?si=YMB3QLL3ikPsUczZ (Bad Research & Over-Romanticism)
youtu.be/ezV3kg6vJTU?si=ggjIS1ZTUzaSxgO7 (Did Alexander Think He Was a God)
youtu.be/3x3NswCB1E4?si=PVQJawLEW4MsDBTy (Alexander the Tyrant![?])
Ancient Sources mentioned: Plutarch, Arrian, Diodorus, Justin & Curtius
Places referenced: Troy, Tyre & the temple of Melquart, Babylon and the Etemenanki [ziggurat] and the Esagila [Temple of Marduk])
Modern articles referenced:
--Ralf von den Hoff (2020) “Alexander’s Dedications to the Gods: Sacred Space, Pious Practice and Public Legitimition,” in K. Trampedach and A. Meeus, eds. THE LEGITIMATION OF CONQUEST: Monarchical Representation and the Art of Government in the Empire of Alexander the Great. Stuttgart, 99–121. steiner-verlag.de/The-Legitimation-of-Conquest/9783515127813
--Jeanne Reames (2025) "Philip’s and Alexander’s Use of Religious Cult
in Our Extant Sources," in E. M. Anson, ed. BRILL'S TO THE CAMPAIGNS OF PHILIP II AND ALEXANDER THE GREAT. Leiden, 429-76. brill.com/abstract/title/71317
Inspired by an exchange in the comments to a prior video, here I look at Alexander's approach to religion (and myth) as a "polycentral strategy." Post-Granikos, Alexander increasingly began to center his religious actions on WHERE he was, rather than send dedications back "home" to Macedonia and Greece. This also included how he utilized myth, elevating gods, and heroes, as appropriate to the places he passed through. So Achilles (et al.) mattered at Troy. Herakles mattered at Tyre (and the Aornos Rock). Dionysos mattered in India. Etcetera. In short, Alexander tailored his (religious) message to each place he visited, and selected from the (very rich) Greek religio-literary heritage the appropriate mythological reference.
Prior Videos referenced:
youtu.be/r5ZBXgGhCTE?si=G0cXuwG7oA5pAV2G (Alexander's Favorite Hero)
youtu.be/td9wCLEClUg?si=YMB3QLL3ikPsUczZ (Bad Research & Over-Romanticism)
youtu.be/ezV3kg6vJTU?si=ggjIS1ZTUzaSxgO7 (Did Alexander Think He Was a God)
youtu.be/3x3NswCB1E4?si=PVQJawLEW4MsDBTy (Alexander the Tyrant![?])
Ancient Sources mentioned: Plutarch, Arrian, Diodorus, Justin & Curtius
Places referenced: Troy, Tyre & the temple of Melquart, Babylon and the Etemenanki [ziggurat] and the Esagila [Temple of Marduk])
Modern articles referenced:
--Ralf von den Hoff (2020) “Alexander’s Dedications to the Gods: Sacred Space, Pious Practice and Public Legitimition,” in K. Trampedach and A. Meeus, eds. THE LEGITIMATION OF CONQUEST: Monarchical Representation and the Art of Government in the Empire of Alexander the Great. Stuttgart, 99–121. steiner-verlag.de/The-Legitimation-of-Conquest/9783515127813
--Jeanne Reames (2025) "Philip’s and Alexander’s Use of Religious Cult
in Our Extant Sources," in E. M. Anson, ed. BRILL'S TO THE CAMPAIGNS OF PHILIP II AND ALEXANDER THE GREAT. Leiden, 429-76. brill.com/abstract/title/71317
