Did Christianity change the perception of Alexander in a meaningful way?
Perhaps a bit surprisingly, the rise of Christianity didn’t really alter perceptions of Alexander that much, largely for two reasons.
First, imperial authors (both Greek and Latin) had already shaped those perceptions according to popular philosophic virtues—using Alexander as either an exempla of Bad Behavior or of Proper Restraint (or both, depending on the writer).
Second, in an attempt to gain acceptance, or at least tolerance, for Christianity among the larger Roman imperial public, some early Christian theologians began presenting Christianity as a form of philosophy (Justin Martyr and Origen are good examples, as well as Augustine later). Some non-Christian philosophers fought back directly (Celsus and Plotinus, most notably), and some Christian authors actively resisted this “philosophizing” of Christianity (Tertullian). Yet several philosophic ideas (and ideals) seeped into early Christian thought in ways that might have surprised Jesus.
Probably the most influential were Neoplatonism (thank you, Origen), and Stoicism. Notions of self-control, ataraxia (equilibrium), and asceticism folded into Christianity as early as Paul, but certainly by Justin Martyr (early/middle first century CE) and Origen (early second century CE). These then became part of Christian discourse. Christian Gnosticism, after all, is just a particular flavor of gnostic thought found throughout the Mediterranean and ancient near east. Gnosticism owes to Neoplatonism mixing with an influx of Persian and Hindu notions that had floated west even before Alexander but certainly accelerated after. (One could even debate to what degree Plato himself was influenced by eastern ideas; after all, philosophy was born in Asia Minor with Thales & Friends, then bypassed mainland Greece for a bit to land in Sicily and south Italy. Athens was a johnny-come-lately to the party.)
In any case, “Alexander” had already been firmly situated in philosophic and rhetorical discourse in ways that were easily adopted and adapted by Church theologians. He remained a negative example of anger and worldly ambition, and a positive one of (military) leadership and physical (especially sexual) restraint.
One might point to the elimination of Alexander’s bisexual interests as Christianizing, but that’s too simple. We already find Roman literature headed that way. Romans had mixed receptions of “Greek love,” even when expressed “properly” between older men and younger boys/male slaves. It’s Roman Curtius who gives us the very negative impact of the eunuch Bagoas as part of the larger depiction of Alexander corrupted by Eastern (Asian) influence. It’s also Curtius, however, who gives us clues to other (freeborn) boys who may have been Alexander’s beloveds, but always presented in coded language as “favorites.” There’s more to say about that, but it depicts pretty well, imo, the Roman mixed mind on the matter. Also, Plutarch’s presentation of Alexander’s indignation when offered pretty boys is, even now, used by those who want to deny Alexander’s interest in males. While we can quibble over exactly what Plutarch meant Alexander to object to (it’s important to contextualize where this anecdote appears), it’s certainly not the open praise of beautiful boys found in, say, the poetry of Solon.
None of that is Christian.
Also—and conversely—we find several Renaissance-and-later paintings that depict Hephaistion and Alexander, some homoeroticized, such as the tapestry made from LeBrun’s sketch of Alexander taking leave of Hephaistion (by kissing him). Yes, kissing was a normal hello and goodbye, but the overtones are, imo, intentional.
It’s really not until the latter 1800s that Hephaistion starts to disappear from ATG discourse as heightened homophobic fears require him to be excised from Alexander’s narrative to protect the conqueror from THOSE allegations. Yes, that’s related to Christianity, but I’d argue it’s more about rising homophobia in Europe, even if Christianity is used as the excuse—just as slavery pre-existed Christianity, but Christianity was later employed to justify its continuation.
So, perhaps surprisingly, no, Christianity didn’t significantly alter popular consciousness of Alexander.
I’m not a specialist on the Alexander Romance, but it’s here you’d find more obvious Christianizing, and Islamizing, as well. Look up the work of Richard Stoneman on the Romance. Also checkout Ken Moore’s Brill's Companion to the Reception of Alexander the Great.
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IT HAS ARRIVED, THE DAY OF THE RELEASE OF THE PERCY JACKSON SHOW HAS BEEN ANNOUNCED AND ON HIS BIRTHDAY. WE GOT A NEW TRAILEEER
ANNABETH STABING THINGS, GROVER SMILING, PERCY NOT KNOWING WHAT IS GOING ON, THANK YOU RICK RIORDAN YOU BEAUTIFUL TROLL
I AM GOING BACK INTO MY PERCY JACKSON ERA AND YOU WILL ALL GO DOWN WITH ME
BLUE COOKIES FOR ALL OF YOU AND GO GRAB YOUR PENS
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George Barbier, Les Amours pastorales de Daphnis et Chloé, 1918.
The subject of Daphnis and Chloe is distinguished from other Greek novels by its bucolic setting and the constant irony which governs the course of the action.
It is above all their sentimental education which is described throughout the adventures of the novel. The two protagonists live in the countryside, near the city of Mytilene on the islandof Lesbos. Daphnis is a young goatherd, a child found by shepherds (in a laurel grove, hence his name which comes from the ancient Greek δάφνη (daphnè), laurel). Chloé, for her part, is a shepherdess, also a foundling. They grow up in a pastoral setting and fall in love with each other, but multiple twists and turns prevent them from satisfying their love. However, the outcome is a comedy: the two children are recognized by their respective parents, who are rich people from Mytilene, lifelong friends, and who are going to marry them. (x)
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@bestnoncannonship, here you go!
Calling all the queer Classicists. :-)
BookTok Part I, going over some of the important books (and a few articles) about homoeroticism in ancient Greece. This covers material pre-2000. It's not everything, but several important works, including some that had an impact on my own academic work ("An Atypical Affair?: Alexander the Great, Hephaistion Amyntoros and the Nature of Their Relationship," et al.), as well as on Dancing with the Lion.
Enjoy! Part II will come, but probably not for a little bit. I'm covered up in grading/et al. Same goes for the asks.
But I will answer!
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There's no actual proof there was hetrosexuality in ancient Greece, as much a lot of cishet teens online like to say there was. Yes they had a strange ritual known as marriage where older men would sexually exploit young girls, but that doesn't mean they had modern views about hetrosexual love being accepted.
Yes, I know a lot of people ship Orpheus and Eurydice nowadays, but that doesn't mean the ancient Greeks saw them that way. They were very close, and we know he cared about her enough to venture into the underworld. But we don't have any explict sex scenes between them in any source, so it could have been a friendship.
Stop trying to impose your modern values onto the ancients.
This isn't my actual opinion I'm making fun of how people talk about queer history.
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Love and appreciation for these quotes from Alexander (2004)
Aristotle killed it here♡
If the producers from this movie allowed homosexuality, then what on earth did the guy from Troy do wrong- they were produced in the same year even!
Those couples, Achilles and Patroclus and later Alexander and his lover Hephaestion, were my first gay role models growing up ♡
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