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Some interesting facts about Alexander the Great.
1. He was taught by Aristotle but had famous run-ins with other philosophers.
Alexander’s father, Philip II of Macedon, hired Aristotle, one of history’s greatest philosophers,, to educate the 13-year-old prince. Little is known about Alexander’s three-year tutelage but presumably by the end of it Aristotle’s wise but worldly approach had sunk in. Years later, in India, Alexander paused his military conquests to have lengthy discussions with the gymnosophists, “naked philosophers” from the Hindu or Jain religions who eschewed human vanity—and clothing.
2. In 15 years of conquest Alexander never lost a battle.
Alexander the Great’s military tactics and strategies are still studied in military academies today. From his first victory at age 18, Alexander gained a reputation of leading his men to battle with impressive speed, allowing smaller forces to reach and break the enemy lines before his foes were ready. After securing his kingdom in Greece, in 334 B.C. Alexander crossed into Asia (present-day Turkey) where he won a series of battles with the Persians under Darius III. The centerpiece of Alexander’s fighting force was the 15,000-strong Macedonian phalanx, whose units held off the sword-wielding Persians with 20-foot-long pikes called sarissa.
3. He named more than 70 cities after himself—and one after his horse.
Alexander commemorated his conquests by founding dozens of cities (usually built up around previous military forts), which he invariably named Alexandria. The most famous of these, founded at the mouth of the Nile in 331 B.C., is today Egypt’s second-largest city. Other Alexandrias trace the path of his armies’ advances through present-day Turkey, Iran, Afghanistan, Tajikistan and Pakistan. Near the site of the battle of the river Hydaspes—the costliest victory of his Indian campaign—Alexander founded the city of Bucephala, named for his favorite horse, which was mortally wounded in the battle.
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The development of Christianity’s influence on the character of society since the Reformation has been twofold. In the realm of state churches and territorial churches, Christianity contributed to the preservation of the status quo of society. In England the Anglican church remained an ally of the throne, as did the Protestant churches of the German states. In Russia the Orthodox church continued to support a social order founded upon the monarchy, and even the monarch carried out a leading function within the church as protector.
Though the impulses for transformation of the social order according to the spirit of the Christian ethic came more strongly from the Free churches, state and territorial churches made positive contributions in improving the status quo. In 17th- and 18th-century Germany, Lutheran clergy, such as August Francke (1663–1727), were active in establishing poorhouses, orphanages, schools, and hospitals. In England, Anglican clerics, such as Frederick Denison Maurice and Charles Kingsley in the 19th century, began a Christian social movement during the Industrial Revolution that brought Christian influence to the conditions of life and work in industry. Johann Hinrich Wichern proclaimed, “There is a Christian Socialism,” at the Kirchentag Church Convention in Wittenberg [Germany] in 1848, the year of the publication of the Communist Manifesto and a wave of revolutions across Europe, and created the “Inner Mission” in order to address “works of saving love” to all suffering spiritual and physical distress. The diaconal movements of the Inner Mission were concerned with social issues, prison reform, and care of the mentally ill.
The Anglo-Saxon Free churches made great efforts to bring the social atmosphere and living conditions into line with a Christian understanding of human life. Methodists and Baptists addressed their message mainly to those segments of society that were neglected by the established church. They recognized that the distress of the newly formed working class, a consequence of industrialization, could not be removed by the traditional charitable means used by the state churches. In Germany, in particular, the spiritual leaders of the so-called revival movement, such as Friedrich Wilhelm Krummacher (1796–1868), denied the right of self-organization to the workers by claiming that all earthly social injustices would receive compensation in heaven, which caused Karl Marx and Friedrich Engels to separate themselves completely from the church and its purely charitable attempts at a settlement of social conflicts and to declare religion with its promise of a better beyond as the “opiate of the people.” This reproach, however, was as little in keeping with the social-ethical activities of the Inner Mission and of Methodists and Baptists as it was with the selfless courage of the Quakers, who fought against social demoralization, against the catastrophic situation in the prisons, against war, and, most of all, against slavery.
Historically the particular routes were also shaped by the powerful influence of winds and currents during the age of sail. For example, from the main trading nations of Western Europe, it was much easier to sail westwards after first going south of 30 N latitude and reaching the so-called "trade winds"; thus arriving in the Caribbean rather than going straight west to the North American mainland. Returning from North America, it is easiest to follow the Gulf Stream in a northeasterly direction using the westerlies. A triangle similar to this, called the volta do mar was already being used by the Portuguese, before Christopher Columbus' voyage, to sail to the Canary Islands and the Azores. Columbus simply expanded this triangle outwards, and his route became the main way for Europeans to reach, and return from, the Americas.
Atlantic triangular slave trade
See also: Atlantic slave trade and Slave Coast of West Africa
The best-known triangular trading system is the transatlantic slave trade that operated from Bristol, London, and Liverpool. during the late 16th to early 19th centuries, carrying slaves, cash crops, and manufactured goods between West Africa, Caribbean or American colonies and the European colonial powers, with the northern colonies of British North America, especially New England, sometimes taking over the role of Europe. The use of African slaves was fundamental to growing colonial cash crops, which were exported to Europe. European goods, in turn, were used to purchase African slaves, who were then brought on the sea lane west from Africa to the Americas, the so-called Middle Passage. Despite being driven primarily by economic needs, Europeans sometimes had a religious justification for their actions. In 1452, for instance, Pope Nicholas V, in the Dum Diversas, granted to the kings of Spain and Portugal "full and free permission to invade, search out, capture, and subjugate the Saracens [Muslims] and pagans and any other unbelievers ... and to reduce their persons into perpetual slavery."
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Thomas Jefferson, Louis and Clark, Sacagawea. It impacted the native Americans because it increased the amount that they met with the native Americans.
