Empire of Ashes: A Novel of Alexander the Great by Nicholas Nicastro Page A

gained under Philip were safe. Yet it still cannot have been easy for any son to face the premature death of his father. Add to this the suspicion that Philip was seeking by the end to delegitimize Alexander’s claim to the throne by marrying again, and we might begin to understand the welter of feelings in the young man. Yet it seems that Olympias only added to his troubles with a solemn announcement: Philip was not Alexander’s father after all!
    Of this scene I have only rumors, but they have the ring of truth. The Queen, who was still beautiful, had claimed for herself a new visibility with the ascension of her son. She was no longer Olympias at all, it seems, but Athena-of-the-flashing-eyes, striding around the palace in boots, perfumed helmet, and a cuirass made of crane feathers. Alexander’s legitimacy, she declared, did not stem from her marriage to Philip, who was just a mortal after all, but from her union with the very King of the Gods. She then attempted to justify her account with inexcusable details. Zeus’s cock, she reported, was as wide around as a man’s forearm, and hung slightly sinister. With mortal women he fucked like Pan, from behind. When he came the oak trees swayed, and thunder rolled along the mountaintops, and a feeling like the touch of lightning struck deep inside her. His mother went on like this until Alexander, covering his ears, ran groaning from the room. He never saw her again, and to my knowledge he spent not a moment regretting that fact.
    No doubt Olympias meant in this way to aggrandize her son on the eve of his expedition. But the woman knew more about the genitals of gods and demons than about the feelings of human beings. Certainly, in the abstract, a god’s paternity might seem flattering. Taken along with the Queen’s taste for Bacchic excess, however, her story seemed nothing more than a euphemism for Alexander’s bastardy. Just as we might soften the death of a loved one by saying “the gods took him,” some women put the best face on illegitimacy by saying “a god fathered him.” I say this without ever speaking with Alexander about it—this was never a matter he would discuss. But if you had seen his face after receiving this news, as I did, you would not say that he seemed gladdened by it.
    This incident is also important because the episode at the Sanctuary of Ammon in Egypt cannot be understood without it. Having clashed with his father, as every adolescent does at some point as he attains his manhood, tales of some true, divine origin must have had some appeal to him. As a man, it is likely that Alexander knew his mother was insane. Yet as he puzzled over why he went from success to success, far exceeding Philip in the range of his conquests, her story ceased to be an embarrassment, and came to make some sense. By ‘sense’ I mean more than propaganda value—I mean relief from the questions that disturbed his sleep. When he went to Siwah, then, he was much gratified, for although the oracle told him exactly what Olympias had, it came without her excess, and her self-absorption—in short, without of the very air of her. Surely it must be more than mere propaganda value that drove him, as his final wish, to want to be buried in Egypt, next to the Oracle, and not delivered home to his mother.
    At this time Alexander gave every indication to me that the war on Persia had been his own idea. But this pretense rang hollow. He had, in fact, inherited this war from Philip, who had already landed troops in Asia some time before, under the command of Attalus son of Cleochares. Attalus had lately been suffering defeats at the hands of the Great King’s Greek hireling, Memnon. The Macedonians were on the edge of being driven into the sea. Alexander’s expedition was therefore something of a rescue operation.
    The Macedonians made a virtue of necessity by turning Alexander’s arrival on Asian soil into a theatrical event. While the real army crossed elsewhere under