本篇文章共分 6 段，從亞歷山大帝國中君主制王國的成立，延伸到城市的興起，以及這些城市無法複製古希臘城邦的理想，因而引發嚴重政治問題的過程，仔細說其中的差異與結果。

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Cities and Kingdoms in Alexander's Empire 亞歷山大帝國的城市和王國

1. 君主制王國與統治者崇拜

   As Alexander the Great spread his empire (the Hellenistic empire) from Macedon and Greece over a large swath of southwestern Asia and northern Africa, he established a number of Kingdoms that became subjects of the empire. One of the major developments of these new kingdoms was the resurgence of monarchy, which had many repercussions. For most Greeks, monarchs were something out of the heroic past, something found in Homer's mythical epic the Iliad but not in daily life. Furthermore, most Hellenistic kingdoms embraced numerous different peoples who had little in common. Hellenistic kings thus needed a new political concept to unite them. One solution was the creation of a ruler cult that linked the king’s authority with that of the gods. Thus, royal power had divine approval and was meant to create a political and religious bond between the kings and their subjects. These deified kings were not considered gods as mighty as Zeus or Apollo, and the new ruler cults probably made little religious impact on those ruled. Nonetheless, the ruler cult was an easily understandable symbol of unity within the kingdom.

   當亞歷山大大帝將他的帝國（希臘化帝國）從馬其頓和希臘擴展到亞洲西南部和非洲北部的大片地區時，他建立了一些王國，成為帝國的臣民。這些新王國的主要發展之一是君主制的重新出現，這產生了許多反響。對大多數希臘人來說，君主來自於英勇的過往，是荷馬的神話史詩《伊里亞德》中的東西，而不是日常生活之物。此外，大多數希臘化的王國接納了許多不同的民族，他們沒有什麼共同點。因此，希臘化的國王們需要一個新的政治概念來團結他們。一個解決方案是建立一個統治者崇拜，將國王的權力與眾神的權力聯繫起來。這樣，王權就有了神的認可，而其目的是為了在國王和他們的臣民之間建立一種政治和宗教聯繫。這些被神化的國王並不被認為是像宙斯或阿波羅那樣強大的神，新的統治者崇拜可能對被統治者的宗教影響很小。儘管如此，統治者崇拜是一個容易理解的王國內部團結的象徵。

2. 君主制的結構

   Monarchy also included royal women, who began to play an active part in political and diplomatic life. Some of them did so in their own right, others in collaboration with their husbands. For the most part they served as examples that women too were capable of shouldering vast responsibilities and performing them successfully. Although Alexander’s generals created huge kingdoms, the concept of monarchy, even when combined with the ruler cult, never replaced the ideal of the polis (the ancient Greek city-state).

   君主制也包括皇室女性，她們開始在政治和外交生活中發揮積極作用。她們中的一些人是以自己的名義行事，另一些人則是與她們的丈夫合作。在大多數情況下，她們是婦女有能力承擔巨大責任並成功履行這些責任的典範。雖然亞歷山大的將領們創造出龐大的王國，但君主制的概念，即使與統治者崇拜相結合，也從未取代過 polis（古希臘城邦）的理想。

3. 城市建立以吸引移民

   Consequently, the monarchies never won the deep emotional loyalty that Greeks had once felt for the polis. Hellenistic kings needed large numbers of Greeks to run their kingdoms. Otherwise royal business would grind to a halt, and the conquerors would soon be swallowed up by the far more numerous conquered population. Obviously, then, the kings had to encourage Greeks to immigrate and build new homes. The Hellenistic kings thus confronted the problem of making life in the new monarchies resemble the traditional Greek way of life. Since Greek civilization was urban, the kings continued Alexander’s policy of establishing cities throughout their kingdoms in order to entice Greeks to immigrate. Yet the creation of these cities posed a serious political problem that the Hellenistic kings failed to solve.

   因此，君主制從來沒有贏得希臘人像對古希臘城邦往昔般的深刻情感忠誠。希臘化的國王需要大量的希臘人來管理他們的王國。否則，皇家事務就會陷入停頓，征服者很快就會被數量多得多的被征服者吞沒。很顯然，國王們必須鼓勵希臘人移民並建立新的家園。因此，希臘化的國王們面臨著使新君主國的生活類似於傳統希臘生活方式的問題。由於希臘文明是城市文明，國王們繼續執行亞歷山大的政策，在他們的王國裡建立城市，以吸引希臘人移民。然而，這些城市的建立帶來了一個希臘化的國王們所沒能解決的嚴重政治問題。

4. 城市無法成為城邦

   To the Greeks, civilized life was unthinkable without the polis, which was far more than a mere city. The Greek polis was by definition autonomous state run by its citizens, free of any outside power or restraint. Hellenistic kings, however, refused to grant sovereignty to their cities. In effect, these kings willingly built cities but refused to build a polis.

   對希臘人來說，沒有城邦的文明生活是不可想像的，而城邦遠不止是一個單純的城市。根據定義，希臘的城邦是由其公民管理的自治國家，不受任何外部力量或約束。然而，希臘化的國王們拒絕將主權授予他們的城市。實際上，這些國王願意建造城市，但拒絕建造城邦。

5. 城市無外交與治理實權

   Hellenistic monarchs gave their cities all the external trappings of a polis. Each had an assembly of citizens, a council to prepare legislation, and a board of magistrates to conduct the city’s political business. Yet, however similar to the Greek polis they appeared, these cities could not engage in diplomatic dealings, make treaties, pursue their own foreign policy, or wage their own wars. None could govern its own affairs without interference from the king, who, even if he stood in the background, was the real sovereign. In the eyes of the king, the cities were important parts of the kingdom, but the welfare of the whole kingdom came first. The cities had to follow royal orders, and the king often placed his own officials in the cities to see that his decrees were followed.

   希臘化的君主為他們的城市提供了城邦的所有外在裝飾物。每個城市都有一個公民大會，一個準備立法的委員會，以及一個處理城市政治事務的行政長官委員會。然而，無論它們看起來多麼類似於希臘的城邦，這些城市都不能從事外交事宜，簽訂條約，推行自己的外交政策，或發動自己的戰爭。沒有一個城市可以在沒有國王干預的情況下管理自己的事務，而國王即使是站在後台，也是真正的掌權者。在國王的眼中，城市是王國的重要組成部分，但整體王國的福利排在首位。城市必須遵守王室的命令，而且國王經常在城市中安排自己的官員，以確保他的法令得到遵守。

6. 城市居民不平等

   A new Hellenistic city differed from a Greek polis in other ways as well. The Greek polis had enjoyed political and social unity even though it was normally composed of citizens, non-citizens and resident aliens. The polis had one body of law and one set of customs. In the Hellenistic city, Greeks represented an elite citizen class. Natives and non-Greek foreigners who lived in Hellenistic cities usually possessed lesser rights than Greeks and often had their own laws. In some instances this disparity spurred natives to assimilate Greek culture in order to rise politically and socially. The Hellenistic city was not homogeneous and could not spark the intensity of feeling that marked the polis.

   一個新的希臘化城市在其他方面也與希臘城邦不同。希臘的城邦享有政治和社會的統一性，儘管它通常由公民、非公民和常駐外國人組成。城邦有一個法律體系和一套習俗。在希臘化的城市中，希臘人代表了一個精英公民階層。居住在希臘化城市的本地人和非希臘籍的外國人通常擁有的權利比希臘人來得少，而且往往有他們自己的法律。在某些情況下，這種差異促使當地人吸收希臘文化，以便在政治和社會方面得到晉升。希臘化的城市不是同質性的，不能像城邦那樣引發強烈的感情。