Alexander, , and the Oracle at Gordium Author(s): Ernest A. Fredricksmeyer Source: Classical Philology, Vol. 56, No. 3 (Jul., 1961), pp. 160-168 Published by: The University of Chicago Press Stable URL: http://www.jstor.org/stable/265752 Accessed: 24/01/2009 15:23

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http://www.jstor.org ALEXANDER, MIDAS, AND THE ORACLE AT GORDIUM1 ERNEST A. FREDRICKSMEYER

IN THE spring of 333 B.C., at Gor- tion, had been told by an oracle that dium, the capital of , an they stood in need of a king and that oracle identified Alexander as the they should acclaim as such the man destined ruler over Asia. The purpose of they first found driving up in a wagon. this study is to examine this incident There arrived a Phrygian peasant riding and to appraise the importance which in a wagon; they made him king; and it had for Alexander. he dedicated the wagon as thank offering Alexander arrived at Gordium in the to the King. spring of 333. On the acropolis, in the The accounts of the two writers temple of Zeus Basileus, stood an differ in several details. The main ancient' wagon dedicated to this god. disagreement, however, is on the name An old oracle was known to the of the man who became king and Phrygian people that the man who dedicated the wagon to Zeus: according would undo the knot attached to the to Justin it was Gordius the father of yoke of this wagon would become lord Midas, according to Arrian (cf. Plut. over Asia. The knot was formed by the Alex. 18. 1; Curt. 3. 1. 11 and 14; cord which latched the yoke to the pole Aelian. NA 13. 1) it was Midas himself.5 of the wagon. Alexander drew out the It is impossible to determine which wooden pole pin, the end (or ends) of version is older. This much is certain: the cord thereby became exposed, and there existed a Phrygian legend which he was able to untie the knot.2 regarded Midas as the first king in W. W. Tarn (, II Phrygia and as the dedicator of the [Cambridge, 19481, 262ff.) has shown wagon.6 Alexander, too, believed, as we that this version of how Alexander dealt shall see, that the man was Midas, not with the knot, reported by Aristobulus,3 Gordius. is probably the correct one, not the Now, in Macedonia there existed vulgate account which has him cut the some traditions relevant to the Phrygian knot with his sword.4 tradition. The apparently In either case, so the historian Arrian considered themselves autochthonous, (2. 3. 8) reports, on leaving the wagon and they believed the founder of the Alexander apparently believed that he Phrygian dynasty was a native of had duly met the condition of the Phrygia, the peasant who had arrived oracle; he regarded a thunderstorm in the wagon. But in Macedonia, He- which occurred that night as divine rodotus (7. 73) reports, there was the confirmation, and on the following day tradition that the Phrygians had once he performed a sacrifice in thanks- been neighbors of the Macedonians, giving. that they later emigrated to Asia and Arrian (2. 3. 2-6; cf. 2. 3. 1) and changed their name from Brigians to Justin-Trogus (11. 7. 5-14) relate this Phrygians. (7. Frag. 25) says that legend about the earlier history of the these Brigians, before crossing to Asia, wagon: The Phrygians, during a revolu- occupied the area of Mount Bermium [CLASSICALPHILOLOGY, LVI, July, 1961] 160 ALEXANDER,MIDAS, AND THE ORACLEAT GORDIUM 161

(actually, the Bermium was a mountain off Midas and other kings who had held range).7 parts of the country. In speaking of We further learn from Caranus, then, as the Argead con- (8. 138) that Macedonian legend told queror of Macedonia, Trogus12 is giving of an ancient king in Macedonia named us genuine Macedonian tradition. It is "Midas son of [Gordius]"8 first reported by Theopompus (FGrH, whose famous rose gardens were situated No. 115, Frag. 393). What Theopompus at the foot of Mount Bermium. Obvi- said about Caranus can be inferred from ously, Midas was the king of the the parallels of Justin 7. 1. 7 f. with Brigians. Euphorion Frag. 30 Scheidw. (schol. Possibly there was even then a Mace- Clem. Alex. Protr. 8. 11.).13 Since donian tradition, which Herodotus Euphorion (loc. cit.) also mentions knew, that Midas joined his people in Midas in connection with Caranus' their migration from Macedonia to settlement of Macedonia, we may infer Asia. Describing the conquest of Mace- that Theopompus did the same. But donia by Perdiccas and his brothers, Euphorion, as cited, differs greatly Herodotus (loc. cit.) says that "they from Trogus in what he has to say came to another part of Macedonia and about Midas. After stating that Caranus settled near the gardens said to be those changed the name of Edessa to Aegae of Midas son of Gordias" (o'cx-rjav t6?Xoc he says that Edessa was inhabited of Tcov X7tOV T ,V ZXyoeVGV mivalxMsaL)o old by Phrygians and Lydians and Tro rFopSco) and that "after winning those who had crossed over to Europe that part of the country they went with Midas. Thus according to Eupho- forth and subdued also the rest of rion the migration of Midas took place Macedonia." As the tense of XcyozLevov in the direction opposite to that indi- shows, the gardens apparently were cated by Trogus. But this notion, that said to belong to Midas at the time Midas moved from Asia to Europe, is when Perdiccas and his brothers settled found only in a few late and secondary near them.9 Perhaps Herodotus in accounts (see Eitrem, RE, XV [1932], speaking of the Phrygians as "neighbors 1526). The information of Trogus, on of the Macedonians" was not thinking the other hand, harmonizes with the of the "Macedonians" in the strict sense, old established Macedonian tradition as the conquerors from Argos, but in a that the Phrygians migrated from general sense, as the people already Macedonia to Asia (Herodotus). It is dwelling in the area. If so, it is possible obvious, therefore, that it is not that Macedonian tradition at Herod- Euphorion who reflects what Theo- otus' time had it that Midas and the pompus had to say about Midas, but Brigians moved to Asia when they were rather Trogus.14It is extremely probable, dislodged from Macedonia by the then, that Trogus' statement that Argead conqueror.10 Midas was ejected from Macedonia Till the beginning of the fourth belongs to an old Macedonian tradition century, the Macedonian tradition was that Midas together with his Brigians that the name of this conqueror was migrated from Macedonia to Asia.15 Perdiccas; then the name Caranus The mythographer Conon (fl. 36 supplanted Perdiccas.11 Justin-Trogus B.C.-A.D. 17), SO Photius tells us,16 (7. 1. 11) states that Caranus gained narrated how Midas ruled over the possession of Macedonia after driving Brigians, and how this people lived in 162 ERNESTA. FREDRICKSMEYER great numbers at the foot of Mount did he discuss, in the first book, the Bermium, and how, during Midas' knot which Alexander undid at Gor- reign, was seen near the Ber- dium ? Clearly because in treating early mium range, and how, when everything Macedonian history he described the turned to for Midas, he persuaded career of King Midas and his journey his subjects to cross the Hellespont to from Macedonia to Phrygia; this gave Asia, and how then their name changed him occasion to touch on Alexander's from Brigians to Phrygians. undoing of the knot since it was The reason given here for the mi- attached to the wagon which had gration is a late invention (see Eitrem, served Midas on his journey. Thus, op. cit., 1530). As for the rest, the knew the Macedonian tradition parallels with what is expressly reported about the journey of Midas from by Herodotus as Macedonian legend are Macedonia to Asia; he also believed striking: King Midas, the Brigians, the that the wagon referred to in the oracle migration of the Brigians from Europe about the rule over Asia was the same to Asia, the change of their name from which Midas had used on his journey. Brigians to Phrygians. Herodotus, too, The combined evidence obtained speaks of Silenus in connection with from Marsyas, Conon, Trogus, and Midas. He reports it as an explicit Herodotus proves the existence of a Macedonian legend that Silenus was Macedonian tradition about the journey captured in the gardens of Midas which of Midas from Macedonia to Asia. were located at the foot of Mount While it is perhaps probable that Bermium (8. 138). There can be little this tradition existed in Macedonia at doubt, then, that Midas' migration the time of Herodotus, we cannot prove from Macedonia to Asia belongs to an that this is the case. But we can show old Macedonian tradition. that it almost certainly was established There is other important evidence. by the time of the historian Theopom- The scholiast to Euripides (Hipp. 671, pus. We have seen that Theopompus Schwartz) states that an oracle was probably mentioned the expulsion of given to the Phrygians that the man Midas from Macedonia by Caranus and who would undo the knot on the wagon that this view very probably was part that conveyed Midas to Phrygia would of an old Macedonian tradition about be king over Asia, that Alexander was the migration of Midas and the Brigians said to have untied this knot, but that from Macedonia to Phrygia. Herodo- Marsyas the Younger, in the first book tus says that the gardens of Midas of his Macedonian history, pointed out were situated at the foot of Mount that the yoke was said to have been Bermium and that according to Mace- tied to the pole of the wagon with a donian legend Silenus was captured in vine twig. (The dominant version was these gardens. Theopompus wrote about that the cord was made of cornel bark.) the appearance of Silenus in Macedonia Jacoby is surely right in giving this (FGrH, No. 115, Frag. 74b; cf. 74a) and whole passage to Marsyas (of Philippi), his capture by King Midas or, according whose floruit was probably before to another version, by Midas' shepherds 168 B.c.17 His History of Macedonia (Frag. 75a, b, c; cf. 75e). Certainly he consisted of at least six books.18 placed the meeting of Midas and Certainly he did not treat Alexander's Silenus in Macedonia. Yet he twice career in the first of these. Why, then, calls this same Midas a "Phrygian" ALEXANDER, MIDAS, AND THE ORACLE AT GORDIUM 163

(Frag. 75a and c), and once he describes association between sileni and nymphs Midas as a "powerful king in Phrygia" was very close, particularly in the (Frag. 260). This makes it almost North Aegean area; the sileni were the certain, I believe, that Theopompus nymphs' natural companions and knew the Macedonian tradition that suitors, eager and persistent; they Midas (and the Brigians) moved from haunted the same localities.23 A likely Macedonia to Phrygia. Furthermore, spot, therefore, to look for and find Theopompus apparently believed that Silenus was at the abode of the nymphs. Midas continued to rule as king in his Now there was at the nymphaeum a new homeland. cave and near by a spring. This cave Thus, the Macedonian tradition of the was well known down into Christian migration of Midas almost certainly times.24 According to Virgil (Buc. 6. 13) predates Theopompus, and probably the capture of Silenus took place in a Herodotus. We can quite readily assume cave, and (6. 20f.) a water nymph then that as an educated Macedonian came upon the scene of the capture. Alexander knew this tradition; his The scholiast (Serv. Comm. in Verg. extraordinarily great interest in the Buc.) comments (on 6. 13) that this mythical past is well known.19 The story about Silenus was said not to legend of the conquest of Macedonia by have been invented by Virgil, but to the Argead Caranus was the official have been taken from Theopompus. It tradition at the Argead court no later is evident, therefore, that, according to than the reign of Philip II.20 Theopompus, Silenus was captured in But we have more specific evidence a cave. But the historian also has the that Alexander knew the tradition of capture take place by a spring (Frag. the migration of Midas from Macedonia 75a), and he actually calls (Frag. 75c) to Phrygia. Callisthenes (FGrH, No. 124, Silenus "the son of a nymph." These Frag. 54) mentions that the wealth of facts in combination, while not amount- Midas derived from mines round Mount ing to definitive proof, do at least Bermium. Herodotus says that the create the very real possibility that the gardens of Midas lay at the foot of nymphaeum where Alexander studied Mount Bermium. These gardens covered was the very spot where legend had it the Verria-Naoussa-Vodena area.21 For that Midas, or his shepherds, captured several years (343/2-340), Alexander Silenus. In this connection it is note- resided at the nymphaeum (the sanctu- worthy that , who was with ary of the Nymphs) near Mieza Alexander at the nymphaeum (, (Plutarch 7. 4). Mieza lay on the eastern loc. cit.), wrote a long account of the foothills of the Bermium range to the conversation which supposedly took north of Beroea (Verria).22 These facts place between Midas and Silenus after in combination surely place the nym- the latter's capture (Frag. 44 R.). But phaeum in or very near the gardens of even if the supposed spot of Silenus' Midas. (Plutarch [loc. cit.] comments on capture by Midas was not identical with the natural beauty of the nymphaeum; Alexander's residence, it was certainly Herodotus describes the natural splen- in the vicinity, and therefore Alexander, dor of the gardens [8. 138. Cf. Nicander with his pronounced interest in heroes in Athen. 15. 683B]). and myths, surely came to know the In these gardens Macedonian legend legend well during the course of his had it that Silenus was captured. The protracted stay in the area. 164 ERNEST A. FREDRICKSMEYER

It is reasonably certain, then, that expect the originator to have been a Alexander not merely knew of, but was Macedonian. The Greeks did not know in fact intimately acquainted with, the of the Macedonian Midas (see n. 41), and Macedonian tradition about Midas son their tradition (Arrian and Justin) about of Gordius, and his migration, along the dedicator of the wagon knew this with his people, from Macedonia to man only as a native Phyrgian. Thus, Phrygia. the originator of the tradition about the The knowledge of this tradition journey of Midas would almost certainly Alexander then brought to bear upon be a Macedonian who was present at the the legend he learned at Gordium25 historic undoing of the knot. And this about the dedication of the wagon to man would most likely be Alexander Zeus Basileus. It is now clear that what himself. Because of the oracle, he was Alexander had learned in Macedonia more interested than anyone else in the about the migration of Midas from history of the wagon; because of his Macedonia to Phrygia made him con- former residence at the nymphaeum in sider Midas, and not Gordius, the (or very near) the "gardens of Midas," dedicator of the wagon. The importance he was interested more than anyone of the wagon to the founder of the else in Midas. He would compare the Phrygian monarchy, particularly his Macedonian and the Phrygian traditions. reason for dedicating it to Zeus, had not The former told of the Brigians, who been satisfactorily explained in the once lived in Macedonia and then moved Phrygian legend; there was etiology to Asia, and of a king of the Brigians and contrivance, surely as obvious to named Midas. The latter, or a version Alexander as it is to us. The significance of the latter, told of Midas' arrival at of the wagon was now satisfactorily the site of Gordium in a wagon (though explained to Alexander: it had served he was believed a native of Phrygia); Midas on his successful journey from it also told of a civil war which preceded Macedonia to Phrygia (cf. the evidence the establishment of the monarchy. The of Marsyas, above).26 wagon meant travel; the revolution At this point it is apropos to observe could suggest that the arrival of the that if one were to assume that the Brigians was opposed by the autoch- tradition about Midas' journey did not thonous tribe(s). Macedonian tradition, yet exist before Alexander's arrival at if we may believe Herodotus, knew Gordium, there would be no satis- Midas as "the son of Gordius," Hellenic- factory explanation of its origin other Phrygian tradition knew the Phrygian than that it derived from conclusions Midas as "son of Gordius"; in both reached by Alexander himself during traditions, Midas was known for his his stay at Gordium. Since the tradition great wealth and for his capture of was established by the time of Marsyas, Silenus.27 It may well be that already it could not have originated much later by Alexander's time both traditions than 200 B.C., if it is correct that he regarded Midas as a pupil of .28 wrote before 168 B.C. A priori, it would But a native Phrygian Midas as pupil be extremely likely that it resulted from of Orpheus made no sense; Orpheus Alexander's famous act at Gordium was believed almost unanimously to (Marsyas connects the journey of Midas have been born, to have lived, and with the wagon and Alexander's un- died, in , specifically Pieria.29 doing of the knot). Further, we would Both traditions made good sense, ALEXANDER, MIDAS, AND THE ORACLEAT GORDIUM 165 however, if it was believed that Midas Perhaps the plural "the gods" is had received his instruction while still merely a vague and hence inaccurate in Europe, before moving to Phrygia (so manner of expression on the part of Conon, loc. cit.). Finally, there were some Arrian. Possibly it is due to the fre- striking similarities between Thraco- quent reluctance among the ancients to Macedonian and Phrygian customs name the author of a divine manifesta- (Friedrich, RE, XX [1941], 878 and tion even when there was no doubt as 883f.) which may have been noticed to his identity,31 and thus Arrian may by Alexander. have found the expression in his source. There can be no reasonable doubt, On the other hand, it may be that however, that Alexander came to Alexander sacrificed to some other gods Gordium already knowing a Mace- besides Zeus. Athena would be most donian tradition about the migration likely: it seems probable that Alexander of Midas and the Brigians from Mace- placed the invasion of Asia under the donia to Phrygia, and at Gordium, we special tutelage of this goddess along may be sure, he concluded that the with Zeus and Heracles ;32he frequently wagon which Midas dedicated to Zeus worshiped her and Zeus jointly.33 But Basileus had served him on his journey most probably the correct meaning of from Macedonia. the plural is that Alexander thought of How did this view affect Alexander's Zeus in terms of two (possibly more) attitude toward the oracle ? Arrian's functions and forms of appearance: as word for this oracle is X6ytov; he Basileus (certainly) and, probably, as describes it as "a widespread tradition the god of the thunderstorm.34 At any among the people living near" (2. 3. 2), rate, Zeus was the god of the thunder- and he adds that "it was said about storm,35 and it was a thunderstorm the wagon that the man who would which certified to Alexander the un- undo the knot.. .would rule Asia" doing of the knot. (2. 3. 6).30But the wagon, and of course Surely, then, G. Kleiner (Abh. Berl. the knot, were the property of Zeus Ak., Phil.-Hist. Kl., No. 5 [1947] p. 13) Basileus and stood in his temple. Surely is correct when he refers to Zeus Alexander believed that this god, who Basileus as the god "der Alexander die established for Midas the rule over Herrschaft uber Asien in Aussicht Phrygia, now guaranteed to him the stellt." G. Radet (Alexandre le Grand fulfilment of the promise of rule over [Paris, 1931], p. 66) says that Alexander Asia. "s'est revele comme le heros a qui les Arrian has told us that when Alexan- destins reservent l'Empire de l'Asie. der walked away from the wagon he Zeus, en terre phrygienne,... 1' a mani- apparently believed the oracle about festement indique." the undoing of the knot to have been The god, then, who promised the duly fulfilled, that there were that fulfilment of the oracle was Zeus night thunder and lightning which Basileus. Now, even if Alexander had verified this fulfilment, and that there- thought that the dedicator of the wagon fore Alexander on the next day offered was a native Phrygian, he still would a thanksgiving sacrifice "to the gods have very likely regarded the god at (T(oZqOeol4) who had sent the signs Gordium as Zeus or identified him with and certified the undoing of the Zeus-as did our Greek authorities. knot." Nonetheless, to Alexander or anyone 166 ERNEST A. FREDRICKSMEYER else the authority of the oracle would about his personal resolution to meet have been no greater than the prestige and realize this destiny. If this is of the local cult of the deity that owned correct, Alexander's decision to conquer the wagon. As we have seen, however, Asia, which in his time was probably Alexander believed that the dedicator synonymous with "the Persian Em- of the wagon came from Macedonia; pire,"38 should be dated not later than this ipso facto implied to Alexander, as the spring of 333. it would have implied to any other Finally, it is possible that there is an Greek or Macedonian, that Midas important connection between the brought his cults and his gods with him oracle at Gordium and Alexander's from Macedonia. Thus, the provenance journey to Ammon at Siwa. Ammon of the god at Gordium was, to gave Alexander instructions about cer- Alexander, Macedonia. Surely this tain sacrifices to be performed, and realization must have made a deep im- there is reason to think that these pression on him. The cult of Zeus was instructions were given for the time vigorous in Macedonia, particularly when he would have completed his with the royal family, and with no one conquest of Asia and thus in fact more than with Alexander himself.36 become "the ruler over Asia."39 Perhaps The fact, therefore, that the promise Alexander went to the oasis to ask for of lordship over Asia was made not by reassurance of the promise made to him some Phrygian deity identified with by Zeus Basileus at Gordium. We know Zeus, but by the very Zeus of Alexan- that at Memphis, after his return from der's homeland may well have been Siwa and shortly before his departure decisive for the faith which Alexander to meet Darius for the battle which he put in the promise of the oracle. This hoped would decide the contest for the we can say on the basis of the evidence rule over Asia, Alexander performed a -abundant and persuasive-that great sacrifice to Zeus Basileus.40 It may Alexander was a sincere and devout be that the reassurance he received believer in the traditional Hellenic- from Ammon provided the reason for Macedonian religion.37 the sacrifice to the god who had first It is likely that Alexander's discovery promised him the rule over Asia.41 at Gordium of his to be the destiny BRYN MAWR COLLEGE ruler over Asia did immediately bring

NOTES 1. This study was composed at Dartmouth College On the location of the wagon in the temple of Zeus, see during the autumn term of 1959. A shorter version was read E. Mederer, "Die Alexanderlegenden bei den altesten at the meeting of the Archaeological Institute of America Alexanderhistorikern," Wiirzb. St. z. Altertumswissenschaft, in New York City, December 1959. I am grateful to VIII (Stuttgart, 1936), 9 and n. 2. Professor Charles Edson of the University of Wisconsin, 3. FGrH, No. 139, Frag. 7a (Arr. 2. 3. 7) and Frag. 7b who suggested this study, and whose interest and encourage- (Plut. 18. 2). Cf. W. Reichel, Homerische Wagfen (Vienna, ment were invaluable. I also wish to thank Professor 1901), pp. 129f. Norman Doenges of Dartmouth College for reading the 4. Curt. 3.1.18; Just. 11. 7.16; Arr. 2. 3. 7 (legomenon); first draft. Plut. 18. 2. From Clitarchus, according to F. Jacoby, 2. Arr. Anab. 2.3; Plut. Alex. 18. 1-2; Curt. 3. 1.11-17; FGrH, II D, No. 139, Frag. 7, and R. Schubert, Beitrdge zur Just. 11. 7. 3-16. Just. 11. 7. 4 makes the oracle Alexander's Kritik der Alexanderhistoriker (Leipzig, 1922), p. 7. The motive for coming to Gordium. But we infer from Arr. 1. 24. story is much embellished with rhetoric. 1-4, 1. 29. 3-4, 2. 3. 1, and Curt. 3. 1. 14-16, that his reasons L. Pearson (The Lost Histories of Alexander the Great for going to Phrygia and Gordium were strategic, and that [New York, 1960], p. 157) thinks we cannot hope to know he had not heard of the oracle prior to his arrival at what actually happened. Gordium. 5. Though according to Arr. the wagon belonged to Plut. 18. 1 makes the prediction refer to the rule of the Midas' father Gordius, Midas was driving it, and his father world. and mother were riding with him. In a number of versions, ALEXANDER, MIDAS, AND THE ORACLE AT GORDIUM 167

Gordius is not mentioned at all. See A. von Gutschmid, Frag. 12. 6 Bergk; Aristoph. Plut. 287; Plato Rep. 3. 408B, Kleine Schriften, III (Leipzig, 1892), 459. Leg. 2. 660E. Wealth of the Macedonian M.: Callisth., 6. See F. Ruhl, Zeitschr. f. d. osterr. Gymn., XXXIII loc. cit. Capture of Silenus in Phrygia: Xen. Anab. 1. 2. 13. (1882), 813. Cf. Von Gutschmid, op. cit., pp. 459 and 464, Capture in Macedonia: Hdt., loc. cit.; Arist., loc. cit.; and Schubert, op. cit., pp. 2ff. Theop., loc. cit. 7. Cf. Friedrich, RE, XX (1941), 883f. Remnants of the 28. Our authorities for this relationship postdate Brigians survived in the Macedonian area in historical Alexander: Just. 11. 7. 14 and Met. 11. 92 for the times. See Oberhummer, RE, III (1900), 920f. Phrygian M. (cf. Clem. Alex. Protr. 2.13), Conon, loc. cit., for 8. Hdt. consistently uses "Gordias" (1. 14 and 35) for the Macedonian. the more correct form "Gordius." See A. Korte, Jahrb. d. k. 29. See Ziegler, RE, XVIII (1939), 1228ff. and Edson, deutsch. arch. Inst., Erganzungsheft V (1904), 21, n. 113. HThR, XLI (1948), 202. Hdt. in 1. 14 is following the Hellenic tradition which knew 30. Cf. Curt. 3. 1. 16 (oraculum) and Just. 11. 7. 4 of Midas only as a king in Phrygia. (antiqua oracula). 9. H. W. Smyth, A GreekGrammar (New York, 1916), 31. A. B. Cook, Zeus, II (Cambridge, 1925), 1ff. 1159a 2. 32. Arr. 1. 11. 7 tells us that Alexander erected altars to 10. How and Wells ad Hdt. 7. 73 and 8.138. 2 state, in Zeus Apobaterios, Athena, and Heracles, both on the effect, that the Brigians left for Asia as a result of the European and the Asiatic shores of the Hellespont. Macedonian conquest. However, the source passages cited Obviously, he placed his crossing under the special tutelage by them do not bear this out. The evidence considered in of these three divinities. But for the mere physical crossing, this paper is only for the Macedonian tradition about the he turned to Poseidon and the Nereids (Arr. 1.11. 6). Thus migration; I am not concerned here with the question of it seems likely that the altars were intended to invest the historicity. crossing with a wider and more symbolic meaning, that is, 11. 0. Hoffmann, Die Makedonen, ihre Sprache und ihr the invasion of Asia was placed under the special aegis of Volkstum (Gottingen, 1906), pp. 123 and 128. F. Geyer, these divinities. Apobaterios is probably a special form of Makedonien bis zur ThronbesteigungPhilipps II (Mgunich Soter. and Berlin, 1930), p. 99. 33. Arr. 1. 11. 7; Curt. 3. 12. 27, 4. 13. 15. 12. That this is Trogus is shown by his prologue to 34. Cf. Kleiner, Abh. Berl. Ak., Phil.-Hist. Kl., No. 5 Book 7. (1947), p. 13. 13. Jacoby, FGrH, II D, No. 115, Frag. 393. 35. See Cook, loc. cit. 14. See also Klotz, RE, XXI (1952), 2307. 36. On Zeus as worshiped in Macedonia and by the 15. A. Reinach (REG, XXVI [1913], 350, with n. 3, and Argeads, see W. Baege, "De Macedonum sacris," Diss. Phil. 374) accepted, though solely on the basis of Justin-Trogus Hal., XXII (1913), lff.; Hoffmann, RE, XIV (1928), 690; 7. 1. 11, that there existed a Macedonian tradition that Edson, OCD, s.v. "Macedonian Cults," p. 526. Midas moved from Macedonia to Phrygia when ejected by Alexander and Zeus (exclusive of evidence dealing with Caranus. Ammon and Alexander's divine descent): Arr. 1. 4. 5, 1. 11. 16. Bibl. 186, p. 130b 25 (FGrH, No. 26, Frag. 1 narr. 1). 1, 1.11. 7, 1.17. 5-6, 3. 5. 2, Ind. 35. 8, Ind. 36. 3; Diod. 17. 17. FGrH, II D, No. 135-36. So also C. Muller on 16. 3, 17. 113. 3-4, 18. 4. 5; Curt. 3. 12. 27, 4. 13. 15. Marsyas Frag. 1. Tarn (op. cit., p. 263, n. 1) mistakes Cf. Arr. 1. 18. 6 and 9, and 1. 20. 1; Plut. 33. 2; Curt. 4. 15. Marsyas of Philippi for Marsyas of Pella. 26-28. See also the following note. 18. FGrH, loc. cit. 37. See, e.g., 0. Kern, "Der Glaube Alexanders des 19. See n. 37, below. GroBen" (chap. iii), in Die Religion der Griechen, III 20. See 0. Hoffmann, op. cit., p. 123; cf. p. 128. (Berlin, 1938), 38-57; U. Wilcken, Alex. the Gr. (New York, 21. S. Casson, Macedonia, Thrace and Illyria (Oxford, 1932. Engl. tr.), pp. 95f., 127, 239; F. Taeger, Charisma: 1926), p. 55. Studien zur Geschichte des antiken Herrscherkultes, I 22. C. F. Edson, CP, L (1955), 187, n. 66. (Stuttgart, 1957), 179-90. Cf. Wilamowitz, Der Glaubeder 23. See Kuhnert in Roscher's Myth. Lex., IV (1915), Hellenen, II (Berlin, 1932), 265. See also Baege, loc. cit. 446ff. and Hartmann, RE, 2. Reihe, III (1927), 41f. (incomplete list of references), and E. Kornemann, Die 24. Edson, loc. cit. The cult of the nymphs, which was Alexandergeschichtedes K6nigs Ptolemaios I. von Aegypten limited almost exclusively to the naiads, was usually (Leipzig und Berlin, 1935), pp. 220-32. located at their springs and at or in their caves. Heichel- It has been argued (F. Pfister, Philol., LXXXII [1927], heim, RE, XVII (1937), 1554. 359ff.) that Alexander as late as 333 probably believed, on 25. A. Weigall (Alexander the Great [New York and the basis of the Ionian world map, that Gordium was the London, 1933], p. 152) sensed that Alexander was deeply center of the earth (cf. E. Mederer, op. cit., p. 13, with impressed when he recognized the connection, through references). If so, this view surely served to support his Midas, between traditions at Gordium and in Macedonia. faith in the promise made by the oracle. However, W. was confused on the state of the evidence and 38. See Tarn, The Greeks in Bactria and India' (Cam- thus did not see its true significance. bridge, 1951), p. 153 and n. 1. 26. Korte (op. cit., p. 16) notes that the use of a wagon 39. In August 325, Alexander performed two sets of as means of transportation for humans was an exclusive sacrifices, each to different gods and with different rites, privilege of the warlike ruling classes. Gordius and Midas, both, according to Alexander, on the instructions of Ammon however, were poor peasants. (Nearchus, FGrH, No. 133, Frag. 33 [Arr. 6. 19. 4]). Never 27. It is not mandatory to explain away "the son of before this event had Alexander, as far as we know, per- Gordias" in Hdt. 8. 138 as an error of the historian. Cf. formed any sacred acts on the instructions of this god. Reinach, op. cit., pp. 374 and 375, n. 1. But Kuhnert (op. cit., These two sets of sacrifices were performed on separate col. 2955; cf. How and Wells ad Hdt. 8. 138. 2) believes islands in one of the mouths of the Indus river, when that Hdt. in 8. 138 is thinking of the famous Phrygian Alexander reached the southern ocean. At this point Midas of whom he reports in 1. 14 that he was the first Alexander probably considered the conquest of Asia barbarian king to consult the Delphic oracle and to dedicate completed; the return march began, with Babylon as his throne to . However, K. does not say whether he destination. Thus it may well be that Ammon gave thinks Hdt. was confused, or, if not, how the historian could Alexander instructions for sacrifices to be performed at the have thought it possible that the Midas in 1. 14 and the one time when he would have completed the conquest of "Asia." in 8. 138 were identical. Actually, Alexander had called himself "King of Asia" Wealth of the Phrygian M.: Tyrtaeus, PLG, II (4th ed.), long before this. In a letter to Darius, in Dec. 333/Jan. 332, 168 ERNEST A. FREDRICKSMEYER

he called himself "King of Asia" and "Lord of all Asia" No. 133 (Nearchus, originally of Crete); No. 135-36 Marsyas (Arr. 2. 14. 8-9). The early date of his claim to this title of Pella, Marsyas of Philippi. The Greeks knew of Midas must be understood, I believe, in the light of the promise only as a king (or kings) in Phrygia; they did not know of made at Gordium. See, however, Diod. 17. 17. 2. According the Macedonian Midas (see Kuhnert in Roscher's Myth. to Plut. 34. 1 Alexander was proclaimed (by the army Lex., II [1897], 2955). But Callistllenes knew of the assembly ?) "King of Asia" after the battle at Gaugamela, Macedonian Midas (No. 124, Frag. 54), and thus he may in October 331, and in a votive offering to Athena at Lindus, have known Alexander's views on the dedicator of the dating probably to about the same time, Alexander called wagon. He nay have mentioned them in his History. But himself "Lord of Asia" (Jacoby, FGrII, No. 532, "Ana- it is more likely that he did not; he wrote for a purely Greek graphe von Lindos" 38). But only now, in August 325, audience. Ptolemy, too, may have known Alexander's could he regard the conquest of Asia as completed; only now views. But he left out the Gordian episode altogether (as was he in any real sense lord of Asia. is clear from Arrian), thoulgh surely not for the reason 40. Arr. 3. 5. 2. According to Arr. 3. 9. 6 Alexander told suggested by Tarn-namely, that he considered the his officers before the battle of Gaugamela that in this incident not worth recording (Alex., II, 263). After all, battle they would fight for the sovereignty over "the whole Alexander, the subject of his History, had been identified as of Asia." the destined ruler over Asia! Could it be that Ptolemy left 41. I wish to anticipate a possible objection to the out the incident because he did not wish to remind his conclusions reached in this paper, namely, Arrian and readers of the Macedonian connections which nmight be Justin, who report the Phrygian tradition about the wagonl, appealed to, or of claims to comprehensive rule which might regard the dedicator of the wagon as a native Phrygian; be raised, by a successor of Alexander in territory not under they seem to know nothing of the Macedonian origin of his, Ptolemy's, control? It is significant that of the handful Midas. It is to be observed that the history of Alexander of Macedonian writers on Alexander one did know and was written almost exclusively by Greeks. One look at the write about the Macedonian origin of Midas the dedicator names of Macedonians in Jacoby's Fragmente bears out of the wagon at Gordium: Marsyas of Philippi. this statement: No. 138 Ptolemy; No. 122 (Amyntas?);