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By Norman F. Cantor

"Alexander's habit was once conditioned alongside convinced lines—heroism, braveness, energy, superstition, bisexuality, intoxication, cruelty. He bestrode Europe and Asia like a supernatural figure."

during this succinct portrait of Alexander the good, distinctive student and historian Norman Cantor illuminates the non-public lifestyles and army conquests of this so much mythical of fellows. Cantor attracts from the main writings of Alexander's contemporaries mixed with the latest mental and cultural experiences to teach Alexander as he was—a nice determine within the historic global whose confusing character drastically fueled his army accomplishments.

He describes Alexander's ambiguous dating along with his father, Philip II of Macedon; his oedipal involvement along with his mom, the Albanian princess Olympias; and his bisexuality. He lines Alexander's makes an attempt to bridge the East and West, the Greek and Persian worlds, utilizing Achilles, hero of the Trojan warfare, as his version. eventually, Cantor explores Alexander's view of himself in terms of the pagan gods of Greece and Egypt.

greater than a biography, Norman Cantor's Alexander the Great is a mental rendering of a guy of his time.

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Since the publication of Parker’s Miasma, there has been no attempt to systematically revisit the issue of pollution in Greek religion. The most significant shift in the scholarly perception of miasma over this period has been incited by the two extensive articles which Angelos Chaniotis has published Parker 1983: 8. On metaphysical pollution, see further this chapter (pp. 30–2). Parker 1983: 8–9. 81 Parker 1983: 144–90; and see further ‘Metaphysical Pollutions’ in this chapter (pp. 29–32). 82 Parker 1983: 325, 326.

Plu. De Alex. 341b; Alex. 3; regnum et imp. , 180e). 122 Such space was distinct from profane space, and was conceptualized as separate and sharply demarcated from its surroundings. The term Greeks employed for a precinct, temenos, reveals this distinction, as its literal meaning is ‘that what is cut-out’ or ‘separated’. Like divine bodies, the sacred enclosures had to remain untainted by humanity and decay. Effectively, the temenos represented an extension of the divine body. The oldest evidence concerning rules of access to a temenos reveals efforts to regulate which groups or classes of people were allowed entry.

131 Furthermore, in some texts the punishment of an entire community Parker 1983: 145; some scholars, such as Osborne 2011: 171–3, label this type of pollution ‘metaphorical’. We adopt Parker’s term, since the pollution triggered by such transgressions represents real ritual pollution even if its source is not polluting on its own. 127 For attestations, Parker 1983: 145 with n. 6. 128 Parker 1983: 5–11, 191–200. 129 Parker 1983: 6–8. 130 Parker 1983: 9. 131 Evidence from historical reality squares with the literary portrayals: the reaction to Alcibiades’ mutilation of the herms is a good example which illustrates the anxiety of the Athenians about the consequences of a military leader’s impiety.

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