By Parivash Jamzadeh

Alexander the Great's army crusade to beat the Achaemenid empire incorporated a propaganda crusade to persuade the Iranians his kingship was once suitable with their spiritual and cultural norms. This crusade proved such a success that the overt exhibit of Alexander's Iranian and Zoroastrian personal tastes alienated a few of his Greek and Macedonian allies. Parivash Jamzadeh indicates how this unique propaganda fabric displayed a number of layers of Iranian impacts. also she demonstrates that the studied assets don't consistently supply a correct account of the modern Iranian customs, and sometimes incorporated historic inaccuracies. probably the most attention-grabbing reveals during this examine is the confusion of historic assets that arose among the competitors Darius III and Alexander. Jamzadeh argues that the Iranian propaganda relating to Alexander the good has contributed to this confusion.

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He has a pact made with the queen-mother, following which he gains ‘universal recognition’. However, it is possible to see vestiges of the cult of the goddess in these accounts as well. 102 Following the women’s capture, Darius’ diplomatic efforts for their release commences through letters sent to Alexander offering money, territories and the hand of her captured daughters in marriage. Alexander’s 96 Plutarch, Alexander XXI. 1 f. 97 Diodorus XVII. 37. 5. 98 Diodorus XVII. 37. 4. , XVII. 37. 4–38.

91 One can see that, even though the meeting between Alexander and the queen mother does not take place according to the version reported by Arrian,92 yet its significance is stressed: gaining legitimacy for kingship. As knowledge about the version that includes the meeting, Arrian goes on to say: There is, however, a story that Alexander himself next day visited the tent with Hephaestion alone of his suite; and Darius’ mother, mistaking the king—for both were accoutered alike—approached Hephaestion and prostrated herself before him, for he appeared the taller.

When Darius sent to him a letter and friends, begging him to accept ten thousand talents as ransom for the captives, to hold all the territory this side of the Euphrates, to take one of his daughters in marriage, and on these terms to be his ally and friend, Alexander imparted the matter to his companions. “If I were Alexander,” said Parmenio, “I would accept these terms,” “And so indeed would I,” said Alexander “were I Parmenio”. ”4 The account of Justin/Trogus is somewhat more expanded, including certain metaphors with significant residences in Iranian mythology, on which more later.

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