Cause we like to partyyyy
In the summer of 325 B.C., Alexander lead his men across the Gedrosian Desert. According to Arrian (VI.24) ‘[t]he result was disastrous’. When their provisions ran out, the men started slaughtering their pack animals. When their water skins ran dry, they themselves began to fall by the wayside.
Did Alexander make his army cross the desert as a punishment for its mutiny at the Hyphasis River? Perhaps, but I am not so sure. Arrian says that he chose the route
… because, apart from Semiramis on her retreat from India, no one, to his knowledge, had ever before succeeded in bringing an army safely through.
It is debatable as to whether this is true or not. Arrian says that Semiramis came out of the desert ‘with no more than twenty survivors’. Hardly an army. He also implies that Cyrus the Great crossed the desert. He too survived, with ‘an army’ – all seven of it.
Alexander, therefore, saw an opportunity to outdo Semiramis and Cyrus both. This is far more consistent with his character than believing he wanted to punish his men*.
* Arrian also notes that Alexander took the desert route in order to stay in touch with Nearchus’ fleet and obtain supplies for him.
Whatever reason Alexander entered the desert, when he left it, he came into a country named Carmania. It was ‘a well-populated’ land, one that was free and fertile. There, Alexander let his army rest before continuing. When the march did resume, the men wore ‘festive dress’. Alexander himself ‘led a Dionysian comus, feasting and drinking as he travelled’.
Diodorus gives no further details about Carmania. It is not hard to imagine, however, that this celebration was a very bittersweet one, perhaps here the men drank to forget as much as to remember (as at Persepolis).
For the first and last time, Arrian is more descriptive about a celebration than Diodorus. On the flip side, he does not believe what he has read. He describes the Carmanian episode as ‘improbable’. It is not mentioned, he notes, either by Ptolemy or Aristobulos, or, indeed by ‘any other writer whom one might consider to give reliable evidence’.
So what has he read? What does he say? That-
- Alexander rode through Carmania on a ‘double-sized chariot’
- Which ‘he reclined [in] with his intimate friends’
- While they listened ‘to the music of flutes’ (perhaps a favourite instrument – we saw flutists at Persepolis, yesterday)
- As Alexander relaxed, his men ‘accompanied him making merry’
- Provisions never ran out – the Carmanian people provided everything along the way that the Macedonians needed
- This journey was a conscious imitation of Dionysus’ thriambi (triumphs) which he led after conquering India
At Dium and Persepolis, sacrifices to the gods formed part of the celebrations. On the authority of Aristobulos, Arrian says that Alexander also held sacrifices in Carmania. On this occasion, he offered them for his own conquest of India and safe passage across the Gedrosian desert. And as before, there were also games – athletics and literary.
Arrian’s ‘improbable story’ is Curtius’ statement of fact. Alexander ‘decided to imitate [Dionysus’] procession’. Orders were given
… for villages along his route to be strewn with flowers and garlands, and for bowls full of wine and other vessels of extraordinary size to be set out on the thresholds of houses.
Alexander and his friends wore garlands and listened to the music of flute and lyre. About them on their ‘cart’ lay scattered ‘golden bowls and huge goblets’.
It wasn’t only Alexander who travelled in this way. Wagons were joined together so that they became moving tents (‘some with white curtains, others with costly material’) in which ordinary soldiers could relax.
That’s what Curtius says Alexander did. But what is his’ opinion of it all? Has he calmed down from his rabid description of sex in Babylon and Thaïs at Persepolis?
Alexander’s imitation of Dionysus was an example of ‘his pride soaring above the human plane’.
As such it was a deeply irresponsible act.
For seven days, the army marched drunk and in a state of disorder. It was
… an easy prey if the vanquished races had only had the courage to challenge riotous drinkers – why, a mere 1,000 men, if sober, could have captured this group.
I don’t think Curtius has ever been near a group of riotous drinkers. If he had, he would know that they would not prove as easy to subdue as he thinks!
Be that as it may, despite the Macedonians ‘sheer recklessness’ (for Carmania had not yet been subdued – that’s a fair point) fortune favoured Alexander and his men and ‘turned even this piece of disgraceful soldiering into a glorious achievement!’.
According to Plutarch, the Carmanian march ‘developed into a kind of Bacchanalian procession’. It lasted for seven days, during which Alexander feasted continually. He and his friends reclined on a ‘dais’ pulled by eight horses.
‘Innumerable wagons’ followed them. There’s no mention of white curtains here, but ‘purple or embroidered canopies’.
While Curtius says that the soldiers decorated their wagons ‘with their finest arms’, Plutarch states that no weapons or armour were to be seen.
Something that was able to be seen were men ‘drinking as they marched’ while ‘others [lay] sprawled by the wayside’.
Plutarch agrees with Arrian that musicians were present. In fact, ‘the whole landscape resounded with the music of pipes and flutes’. And more – ‘with harping and singing and the cries of women rapt with divine frenzy’. Hopefully, for the men’s well-being, they did not have any snakes with them.
Plutarch adds that more than just drinking was involved on this march. He says that ‘all the other forms of bacchanalian licence attended this straggling and disorderly march, as though the god were present’.
After a week, Alexander arrived at the Palace of Gedrosia. There, the army was rested and was permitted to celebrate another festival. One day, ‘after he had drunk well’, Alexander watched a dancing and singing competition in which his favourite eunuch, Bagoas, was competing.
Bagoas won. He sat beside the king. The Macedonians applauded him
… and shouted to Alexander to kiss the winner, until at last the king put his arms around him and kissed him.
This is an interesting end to the chapter. Bagoas, after all, represented a world that the Macedonians did not approve of and, if he had the kind of influence over Alexander that the Orsines Affair (Curtius X.1.26-38) suggests, a power that they could not have appreciated. Yet, there they are treating him in a playful manner. My belief is that Curtius exaggerated Bagoas’ role in Orsines’ downfall, and I think this scene provides indirect evidence of that.
Carmania in Short
Reason To give thanks for being alive
Duration One week
Outstanding Features That anyone was still alive to celebrate it
Result A nice moment for Bagoas
Thanks for sharing your opinion on the Orsines episode.