The Philosophy of Voltaire - Collected Works: Treatise On Tolerance, Philosophical Dictionary, Candide, Letters on England, Plato's Dream, Dialogues, The Study of Nature, Ancient Faith and Fable…. Вольтер
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after Josephus, in his turn seems not to have been sparing in fables concerning this hero. He has even outdone Quintus Curtius. Both assert that Alexander, when marching towards India, wished to have himself adored, not only by the Persians but also by the Greeks. The question is, what did Alexander, the Persians, the Greeks, Quintus Curtius, and Plutarch understand by adoring? We must never lose sight of the great rule—Define your terms.
If by adoring he meant invoking a man as a divinity—offering to him incense and sacrifices—raising to him altars and temples, it is clear that Alexander required nothing of all this. If, being the conqueror and master of the Persians, he chose that they should salute him after the Persian manner, prostrating themselves on certain occasions, treating him, in short, like what he was, a sovereign of Persia, there is nothing in this but what is very reasonable and very common. The members of the French parliament, in their beds of justice, address the king kneeling; the third estate addresses the states-general kneeling, a cup of wine is presented kneeling, to the king of England; several European sovereigns are served kneeling at their consecration. The great mogul, the emperor of China, and the emperor of Japan are always addressed kneeling. The Chinese colaos of an inferior order bend the knee before the colaos of a superior order. We adore the pope, and kiss the toe of his right foot. None of these ceremonies have ever been regarded as adoration in the strict sense of the word, or as a worship like that due to the Divinity.
Thus, all that has been said of the pretended adoration exacted by Alexander is founded on ambiguity.
Octavius, surnamed Augustus, really caused himself to be adored in the strictest sense of the word. Temples and altars were raised to him. There were priests of Augustus. Horace positively tells him:
"Jurandisque tuum par nomen ponimus aras."
Here was truly a sacrilegious adoration; yet we are not told that it excited discontent.
The contradictions in the character of Alexander would be more difficult to reconcile did we not know that men, especially men called heroes, are often very inconsistent with themselves, and that the life or death of the best citizens, or the fate of a province, has more than once depended on the good or bad digestion of a well or ill advised sovereign.
But how are we to reconcile improbable facts related in a contradictory manner? Some say that Callisthenes was crucified by order of Alexander for not having acknowledged him to be the son of Jupiter. But the cross was not a mode of execution among the Greeks. Others say that he died long afterwards, of too great corpulency. Athenæus assures us that he was carried, like a bird, in an iron cage until he was devoured by vermin. Among all these different stories distinguish the true one if you can. Some adventures are supposed by Quintus Curtius to have happened in one town, and by Plutarch in another, the two places being five hundred leagues apart. Alexander, armed and alone, leaped from the top of a wall into a town he was besieging; according to Plutarch near the mouth of the Indus. When he arrived on the Malabar coast, or near the Ganges—no matter which, it is only nine hundred miles from the one to the other—he gave orders to seize ten of the Indian philosophers, called by the Greeks gymnosophists, who went about as naked as apes; to those he proposed ridiculous questions, promising them very seriously that he who gave the worst answers should be hanged the first, and the rest in due order. This reminds us of Nebuchadonosor, who would absolutely put his magi to death if they did not divine one of his dreams which he had forgotten; and of the Caliph of the "Thousand and One Nights," who was to strangle his wife as soon as she had finished her story. But it is Plutarch who relates this nonsense; therefore it must be respected, for he was a Greek.
This latter story is entitled to the same credit as that of the poisoning of Alexander by Aristotle; for Plutarch tells us that somebody had heard one Agnotemis say, that he had heard Antigonus say, that Aristotle sent a bottle of water from Nonacris, a town in Arcadia, which water was so extremely cold that they who drank it instantly died; that Antipater sent this water in a horn; that it arrived at Babylon quite fresh; that Alexander drank of it; and that, at the end of six days, he died of a continued fever.
Plutarch has, it is true, some doubts respecting this anecdote. All that we can be quite certain of is that Alexander, at the age of twenty-four, had conquered Persia by three battles; that his genius was as great as his valor; that he changed the face of Asia, Greece, and Egypt, and gave a new direction to the commerce of the world; and that Boileau should have been more sparing of his ridicule, since it is not very likely that Boileau would have done more in as short a time.
ALEXANDRIA.
More than twenty towns have borne the name of Alexandria, all built by Alexander and his captains, who became so many kings. These towns are so many monuments of glory, far superior to the statues which servility afterwards erected to power; but the only one of them which attracted the attention of the world by its greatness and its wealth was that which became the capital of Egypt. This is now but a heap of ruins; for it is well known that one half of the city has been rebuilt on another site, near the sea. The lighthouse, formerly one of the wonders of the world, has also ceased to exist.
The city was always flourishing under the Ptolemies and the Romans. It did not decline under the Arabs, nor did the Mamelukes or the Turks, who successively conquered it, together with the rest of Egypt, suffer it to go to decay. It preserved some portion of its greatness until the passage of the Cape of Good Hope opened a new route to the Indies, and once more gave a new direction to the commerce of the world, which Alexander had previously changed, and which had been changed several times before Alexander.
The Alexandrians were remarkable, under all their successive dominations, for industry united with levity; for love of novelty, accompanied by a close application to commerce, and to all the arts that make commerce flourish; and for a contentious and quarrelsome spirit, joined to cowardice, superstition, and debauchery—all which never changed. The city was peopled with Egyptians, Jews, and Turks, all of whom, though poor at first, enriched themselves by traffic. Opulence introduced the cultivation of the fine arts, with a taste for literature, and consequently for disputation.
The Jews built a magnificent temple, and translated their books into Greek, which had become the language of the country. So great were the animosities among the native Egyptians, the Greeks, the Jews, and the Christians, that they were continually accusing one another to the governor, to the no small advantage of his revenue. There were even frequent and bloody seditions, in one of which, in the reign of Caligula, the Jews, who exaggerate everything, assert that religious and commercial jealousy, united, cost them fifty thousand men, whom the Alexandrians murdered.
Christianity, which the Origens, Clements, and others had established and rendered admirable by their lives, degenerated into a mere spirit of party. The Christians adopted the manners of the Egyptians; religion yielded to the desire of gain; and all the inhabitants, divided in everything else, were unanimous only in the love of money. This it was which produced that famous letter from the Emperor Adrian to the Consul Servianus, which Vopiscus gives us as follows:
ADRIANI EPISTOLA, EX LIBRIS PHLEGONTIS EJUS PRODITA.
Adrianus Augustus Serviano Cos. Vo.
Ægyptum, quam mihi laudabas, Serviane carissime, totam didici, levem, pendulam, et ad omnia famæ monumenta volitantem. Illi qui Serapin colunt Christiani sunt, et devoti sunt Serapi qui se CHRISTI episcopus dicunt. Nemo illic Archisynagogus Judæorum, nemo Semarites, nemo Christianorum presbyter, non mathematicus, non aruspex, non aliptes. Ipse ille Patriarcha, quum Ægyptum venerit, ab aliis Serapidem adorare, ab aliis cogitur CHRISTUM. Genus hominis seditiosissimum, injuriosissimum. Civitas opulenta, dives, fecunda, in qua nemo vivat otiosus. Alli vitrum constant, ab aliis charta conficitur; omnes certe lymphiones cujuscunque artis et videntur et habentur, Podagrosi quod agant habent, cœci quod faciant; ne chiragri quidem apud cos otiosi vivunt. Unus illis deus est; hunc Christiani, hunc Judæi, hunc homnes venerantur et gentes.
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