aggregate. [639] Livy, ix. 18. “Referre in tanto rege piget superbam mutationem vistis, et desideratas humi jacentium adulationes, etiam victis Macedonibus graves, nedum victoribus: en fœda supplicia, et inter vinum et epulas cædes amicorum, et vanitatem ementiendæ stirpis. Quid si vini amor in dies fieret acrior? quid si trux et præfervida ira? (_nec quidquam dubium inter scriptores refero_) nullane hæc damna imperatoriis virtutibus ducimus?” The appeal here made by Livy to the full attestation of these points in Alexander’s character deserves notice. He had doubtless more authorities before him than we possess. [640] Among other eulogists of Alexander, it is sufficient to name Droysen—in his two works, both of great historical research—Geschichte Alexanders des Grossen—and Geschichte des Hellenismus oder der Bildung des Hellenischen Staaten Systemes (Hamburg, 1843). See especially the last and most recent work, p. 27 _seqq._, p. 651 _seqq._—and elsewhere _passim_. [641] Plutarch, Alex. 55-74. [642] Plutarch, Fortun. Alex. M. p. 329. Ἀλέξανδρος δὲ τῷ λόγῳ τὸ ἔργον παρέσχεν· οὐ γὰρ, ὡς Ἀριστοτέλης συνεβούλευεν αὐτῷ, τοῖς μὲν Ἕλλησιν ἡγεμονικῶς, τοῖς δὲ βαρβάροις δεσποτικῶς χρώμενον ... ἀλλὰ κοινὸς ἥκειν θεόθεν ἁρμοστὴς καὶ διαλλακτὴς τῶν ὅλων νομίζων, οὓς τῷ λόγῳ μὴ συνῆγε, τοῖς ὅπλοις βιαζόμενος, εἰς τὸ αὐτὸ συνενεγκὼν τὰ παντάχοθεν, etc. Strabo (or Eratosthenes, see Strabo, i. p. 66) and Plutarch understand the expression of Aristotle erroneously—as if that philosopher had meant to recommend harsh and cruel treatment of the non-Hellenes, and kind treatment only towards Greeks. That Aristotle could have meant no such thing, is evident from the whole tenor of his treatise on Politics. The distinction really intended is between a greater and a less measure of extra-popular authority—not between kind and unkind purposes in the exercise of authority. Compare Tacitus, Annal. xii. 11—the advice of the Emperor Claudius to the Parthian prince Meherdates. [643] Aristot. Politic. i. 1, 5; vii. 6, 1. See the memorable comparison drawn by Aristotle (Polit. vii. 6) between the Europeans and Asiatics generally. He pronounces the former to be courageous and energetic, but wanting in intelligence or powers of political combination; the latter to be intelligent and clever in contrivance, but destitute of courage. Neither of them have more than a “one-legged aptitude” (φύσιν μονόκωλον); the Greek alone possesses both the courage and intelligence united. The Asiatics are condemned to perpetual subjection; the Greeks might govern the world could they but combine in one political society. [644] Plutarch, Fortun. Alex. M. p. 328. The stay of Alexander in these countries was however so short, that even with the best will he could not have enforced the suppression of any inveterate customs.