Mary Beard is simultaneously one of the most brilliant and most frustrating scholars of today... Her scepticism has allowed for radical re-thinkings of many aspects of Roman history (The Roman Triumph for example, is a fantastic read) but at times she pushes too far. There are resonances of both in this article.
For example it is easy to see the way that Roman authors wish to appropriate Alexander's memory.* Livy wrote at 26.19 that a rumour had arisen during the life of Scipio Africanus:
[Scipio travelling to the temple daily] revived the tale previously told of Alexander the Great and rivalling it as unfounded gossip, that his conception was due to an immense serpent, and that the form of the strange creature had very often been seen in his mother's chamber, and that, when persons came in, it had suddenly glided away and disappeared from sight. He himself never made light of men's belief in these marvels; on the contrary it was rather promoted by a certain studied practice of neither denying such a thing nor openly asserting it. Many other things of the same sort, some true, some pretended, had passed the limits of admiration for a mere man in the case of this youth. Such were the things on which the citizens relied when they then entrusted to an age far from mature the great responsibility of so important a command.
Ignoring Livy's scepticism, which is a topic for another day, it is telling that Livy includes the topos of a hero being borne from a serpent. Even though he apparently disbelieves this tale himself he has seen fit to include it. This implies one of two things. Firstly, it is easy to see that he was trying to equate Africanus with Alexander. This was not uncommon and it is clearly important to Livy otherwise an explicit comparison would not be made (Livy is, generally speaking, fond of more indirect characterisation so an explicit comparison such as this one is suitably rare as to indicate that a certain reading is intended by Livy. Secondly, it implies that Livy expected his audience to be familiar enough with this legend from Alexander to ensure that his comparison was not lost. This is also implied by the relative sparsity of details for such a magnificent tale. Livy had a penchant for narrating in detail certain scenes that he found interesting (this particular tale is in the midst of just such an aside) and so, rather than lavashing detail, he chooses not to do so and allows the comparison to Alexander to, as it were 'auto-fill' the detail in the reader's mind. As said, this implies a high degree of familiarity, which in itself implies a wide-spread transmission of a tale of Alexander's mythological origins. This, once again, implies that such a thing already existed.
Because of this, as well as similar cases, I would hesitate to say that the Alexander we have is wholly a Roman creation, rather he is a Greek creation that has been transmitted to us with a Roman lens further distorting it. Certainly the Romans played a large part in the creation of this legend and this resonates throughout the texts that we have on Alexander. However, the extent to which it was expected that people would associate certain topoi directly with Alexander implies that such a legend already existed prior to the Roman authors writing, which implies that the creation of the myth happened earlier and was simply expounded upon by later authors. Of course, such a hypothesis would need much further work to be proven, but it is possible that I'm right and that Beard is here vastly oversimplifying.
*For those who are interested this argument draws on "Augustus' Conception and the Heroic Tradition" by R. S. Lorsch in Latomus 56, no. 4 (1997).
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