Asia too, has its own hero being given the same task and, strangely enough, his name is also Macedon.
This time Macedon appears to be a son of a king. His father is Licaeon, a righteous and wise king, God’s favorite. He ruled over Arcadia, the most ideal and idyllic kingdom of all times. These two details show the necessary characteristics of the one who is to unite the world: wise and temperate, with a soul molded in the tranquil and mild harmony of Arcadia. In this myth too, Macedon received his kingdom in the region of Macedonia, later named after him.
The third, African myth, has its origin in Egypt. Macedon is again of divine origin, a son of Osiris, who was given Thrace and Macedonia as his demesne where he ruled by law and virtue.
This exceptional coincidence of the three mythological explanations on the origin of the name of the region called Macedonia, logically interprets the intelligent syntagma adherent only to Macedonia: “Catena Mundi”, “The Clasp of the Worlds”. This syntagma, having justified its existence, has been accepted by all three interrelated parts, united and merged by means of its adhesive power.
This distinct cohesive evaluation (positively noted as value, as constructive effect) of the role attributed to the small territorial unit designated as Macedonia (the housing of the wheel is also small, yet it is its most important part; why should the wheel of the world be designed in any other way?!), fits into the only possible contradiction. In other words, at first glance, the military expedition of Alexander of Macedon jeopardizes our thesis.
The conquest of the world is not an act which can easily be understood as a constructive and cohesive achievement. However, this most glorious achievement of all times is altogether different from the other imperialist campaigns in history. Firstly,according to available sources, Alexander of Macedon wished to accomplish the conquest in accordance with all principles of ethics and of the military codex. Secondly, it was of utmost significance to him that he regard his great campaign not as a mere subjugation and enslavement of the conquered territories. To him, the role of Macedonia did not undergo radical alterations: the “Clasp of the World”, the link called Macedonia, had the opportunity to become an active principle of world unification with its concentrated power and enthusiasm, wisdom and bravery, righteousness and culture. This was the sole reason for insisting on an introduction of such authority in the conquered states and satraps, based upon the laws of reason and the codes of ethics. All injustice and anarchy he punished mercilessly. Therefore, he gave commands to his generals and soldiers not to insult or humiliate the young women and daughters of Persia, but to treat them as their lawful wives. Consequently, he ordered “the marriage of the worlds” at the great wedding, an event which, according to the sources, united over 20,000 couples in matrimony. Thus, the idea of Alexander, as quoted by the Turkish admiral Reis Piri, was identical with his motto: “One characteristic of” Iskender” never to judge people by “whether they were dressed in silk or in rags, whether they were rich or poor”, but “whether they were capable of living together with other people by divine and human laws”.
Look at it. Look at it carefully! Use all our knowledge, patience, all your attention, concentrate on it, on that cosmic structure designed before our Time, before the Genesis of the world. Let this inexplicably friendly shape of an incomparable architectural ornament, which certainly engendered the time of Creation, touch habitats of our “palimpsest”, of the soul of which Plato spoke. Is it peculiar that “the broad-backed philosopher” knew so much about “the soul which remembers”?! Especially if we recall that he was born and lived very close to the center of the center of the worlds – Macedonia.
Is this shape of gold, this “pure form”, albeit incarnated, embodied shape of the algorithm upon which the world rests?!
The absolute darkness of the redundant Void before the creation of the Cosmos is impregnated with this shape, not with the achievement, not with the result, but with the concept. This is “in concreto” the active code of creation, which, at the same time is the codex and the canon, an instruction and a counsel for the development and survival of the universe. Everything can be created from It, but only It is the axiom, which has nothing but Itself for Its creation. If our body, any body, is the realization of the idea incorporated in the soul of the universe, this miraculous structure is a realization and somatization of the soul itself.