Alexander the Great in legend


There are many legendary accounts surrounding the life of Alexander the Great, with a relatively large number deriving from his own lifetime, probably encouraged by Alexander himself.

Ancient

Prophesied conqueror

King Philip had a dream in which he took a wax seal and sealed up the womb of his wife. The seal bore the image of a lion. The seer Aristander interpreted this to mean that Olympias was pregnant, since men do not seal up what is empty, and that she would bring forth a son who would be bold and lion-like.
After Philip took Potidaea in 356 BC, he received word that his horse had just won at the Olympic games, and that Parmenion had defeated the Illyrians. Then he got word of the birth of Alexander. The seers told him that a son whose birth coincided with three victories would always be victorious. When the young Alexander tamed the steed Bucephalus, his father noted that Macedonia would not be large enough for him.

Deified Alexander

In 336 BC, Philip sent Parmenion with an army of 10,000 men, as vanguard of a force to free the Greeks living on the western coast of Anatolia from Persian rule. The people of Eresus on the island Lesbos erected an altar to Zeus Philippios. Alexander himself was the model for the image of Apollo on coins issued by his father.
When Alexander went to Egypt, he was given the title "pharaoh", which included the epithet "Son of Ra", declaring him to be the son of the sun. A story told that one night King Philip had found a huge snake in the bed next to his sleeping wife. Olympias was from Epirus and may have practiced a mystery cult that involved snake-handling. The snake was said to be Zeus Ammon in disguise. After his visit to the Siwa Oasis in February 331 BC, Alexander often referred to Zeus-Ammon as his true father. Upon his returned to Memphis in April, he met envoys from Greece who reported that the Erythraean Sibyl had confirmed that Alexander was the son of Zeus.
By 330 BC, Alexander had started to adopt elements of Persian royal dress. In 327 BC he introduced proskynesis a ritualized honor accorded by Persians to their rulers. This Greek soldiers resisted, as such prostrations were reserved for honoring the gods. They considered this blasphemy on Alexander's part and sure to bring condemnation from the gods.
in the "Characteristics of Animals" write that they say that in Scythia there were horned donkeys, and their horns were holding water from the river Styx. Adding that Sopater brought one of these horns to Alexander, then Alexander set up the horn as a votive offering at Delphi, with an inscription beneath it.

Alexander Romance

In the first centuries after Alexander's death, probably in Alexandria, a quantity of the more legendary material coalesced into a text known as the Alexander Romance, later falsely ascribed to the historian Callisthenes and therefore known as Pseudo-Callisthenes. This text underwent numerous expansions and revisions throughout Antiquity and the Middle Ages, exhibiting a plasticity unseen in "higher" literary forms. Latin and Syriac translations were made in Late Antiquity. From these, versions were developed in all the major languages of Europe and the Middle East, including Armenian, Georgian, Persian, Arabic, Turkish, Hebrew, Serbian, Slavonic, Romanian, Hungarian, German, English, Italian, and French.

Oriental tradition

, attributed to Mukanda c. 1597-98, Metropolitan Museum of Art
Epic poems based on Alexander romance
A medieval legend in the Alexander romance had Alexander, wishing to see the whole world, first descending into the depths of the ocean in a sort of diving bell, then wanting to see the view from above. To do this he harnessed two large birds, or griffins in other versions, with a seat for him between them. To entice them to keep flying higher he placed meat on two skewers which he held above their heads. This was quite commonly depicted in several medieval cultures, from Europe to Persia, where it may reflect earlier legends or iconographies. Sometimes the beasts are not shown, just the king holding two sticks with flower-like blobs at their ends. The scene is shown in the famous 12th-century floor mosaic in Otranto Cathedral, with a titulus of "ALEXANDER REX"; it also appears on the floor of Trani Cathedral. In a paper published in 2014, Sir John Boardman endorsed the earlier suggestion by David Talbot Rice that the figure on the Anglo-Saxon Alfred Jewel was intended to represent this scene, which refers to knowledge coming through sight, and so would be appropriate for an aestel, or pointer for reading, such as the jewel. Boardman detects the same meaning in the figure representing sight on the Anglo-Saxon Fuller Brooch.

Apocryphal letters