As a conqueror, he meant to govern. A Companion was left to command the Persian fortress; one of Parmenion's brothers became satrap of Lydia and Ionia with a suitable force to support him. This splitting of the commands was partly in keeping with the Persians' practice and it divided the burden of work in an area that was not yet secure; as the Romans later realized, one officer could watch the other's behaviour and report it to the king. A Greek, moreover, was charged with collection of the 'tribute, contributions and offerings'. As a free city Sardis presumably paid the 'contribution', rather than imperial tribute, and the provision of a garrison of Argive Greeks was not necessarily a breach of her freedom, as enemy retaliations were likely and the city might need defence. But though Sardis profited, the rest of Lydia had only changed one master for another.

There was no point in wasting time on further rearrangements. The fortress treasure was a very valuable addition to army funds. The next goal was Ephesus, some fifty miles south-west by Royal Road. This powerful city had welcomed Philip's advance force two years earlier, and there was every hope that it would prove friendly again. First, however, Alexander despatched all his allied Greek forces northwards to 'Memnon's country' behind him, and if this was the general Memnon's estate, he may have been hoping to catch his enemy in person. These forces were to rejoin him afterwards, as their help was valuable.

On hearing the news of the Granicus, the hired garrison at Ephesus had fled. 'On the fourth day' Alexander reached the city, restored any exiles who had been banished on his account and set up a democracy in place of an oligarchy. This, his first contact with a Greek city since his victory, was an important moment, particularly as Ephesus illustrated civil strife in full. Two years earlier, it had been held by a pro-Persian junta; then, Philip's advance force had expelled the junta and restored democracy; a year later, the junta were back, exiling the democrats of the year before; now Alexander had tipped the balance and restored democracy decisively. Revelling in their return, the people ran riot and began to stone the families who had ruled through Persian support, fine proof of the bitterness they felt for tyrants. Alexander was man of the world enough to realize that one class is always as vindictive as its rival, and he forbade further inquisition and revenge, knowing that innocent lives would be taken in the name of democratic retribution. 'It was by what he did at Ephesus, more than anywhere else, that Alexander earned a good name at that time.'

The news soon spread and as a result, it brought Alexander power. Two nearby cities offered their surrender, perhaps on democratic terms, and Parmenion was sent by road with enough troops to hold them to their word. Alexander was beginning to feel more confident as his influence spread, so he despatched one of his most practised Macedonian diplomats 'to the cities of Aeolia behind him and as many of the cities of Ionia as were still under barbarian rule'. His orders were justly famous: he was to 'break up the oligarchies everywhere and set up democracies instead: men were to be given their own laws and exempted from the tribute which they paid to the barbarians'. Alexander, too often remembered solely as a conqueror, was staging a careful coup.

At a stroke, he had resolved the contradictions in his own position. Democracies did ample justice to his slogan of freedom, and by reversing the Persian's support for tyrants and gentlemen, he had released class hatred and the fervour of suppressed democrats to conquer the cities of Acolia and Ionia; he had not committed himself to similar treatment of the Greek cities further south, but he had ensured the thanks and loyalty of his new Greek governments behind and around him. There were sound precedents for his method. At Ephesus, at least, Philip's advance force had set up a democracy; in the more distant past, the Persian king Darius I had recognized the force of the Asian Greek cities' hatred for their tyrants and given them democracies after their rebellion of protest. So far from improvising, Alexander was exploiting the oldest political current in Greek Asia, and indeed the lasting ambition of most ordinary Greeks wherever they lived; only five years before, at the other end of the Greek world, the Greek cities in Sicily had been won by the Corinthian adventurer Timoleon and his similar promise of freedom through democracy, a precedent which may not have been lost on the Macedonians. Philip's valued Companion, Demaratus of Corinth, had fought for Sicily's liberation and as he had accompanied Alexander to Asia, he could have told him what democratic loyalties meant in a Greek city abroad; Alexander himself is implied to have preferred the rule of aristocrats. The coup may have been obvious, but others had ignored it, not least the Spartan invaders sixty years before, who had cynically domineered or deserted the Asian Greek cities whom they had come to free.

'There is no greater blessing for Greeks', proclaimed the Greek city of Priene fifty years after Alexander, 'than the blessing of freedom.' Such an attitude cared nothing for Asian natives, many of whom were serfs for the Greeks and their cities, but it was one which Alexander had turned most neatly to his own advantage. His announcement marked the end of an era, and was treated accordingly. Among those whom he restored, the mood was one of that jubilance peculiar to politicians who return to power beyond their expectations; many Ionian cities began to date their official calendars by a new age altogether, and thereafter, freedom would become identified with democratic rule, as if the two centuries of Persian tyrannies had been an illogical interlude. The vocabulary of politics changed, and in return, it is probable that the new governments paid Alexander, now or later in his lifetime, honours otherwise reserved for gods. This first sounding of a theme that loomed large in later years cannot yet be dated precisely. At Ephesus, perhaps soon after his visit, when Alexander asked that the rebuilt temple of Artemis should be dedicated in his own name, the citizens refused him 'because it did not befit one god to do honour to another', proof, if true, that men were already paying him worship. Again for the temple at Ephesus, the court artist Apelles painted a portrait of Alexander holding the thunderbolt of Zeus; this too suggests that Alexander 130 had been deified as a new Zeus, but the date of the painting is uncertain. Lysippus, the court sculptor, is said to have protested that a hero's spear would have been more appropriate than Zeus's thunderbolt; he was, however, Apelles's rival and prided himself on his statue of Alexander holding just such a spear. He was not a humble Ephesian, outlawed for his belief in democracy and now miraculously returned to his home town by courtesy of a twenty-two-year-old king. Alexander was not the first Greek to be honoured as a god for political favour; even his father's brief liberation of several Asian Greek cities had been repaid by high religious honours that almost amounted to worship; the exultation of the moment made it thoroughly natural, but it is proof of the cities' profound gratitude that their worship of Alexander as a god was no temporary and forced reaction. It was to persist spontaneously for more than four centuries, complete with temples, priesthood and sacred games; the rich came to value its various offices, but few oligarchs of the time would have viewed its beginnings with anything better than disgust and resentment.

Besides guaranteeing democracy, Alexander had abolished the payment of tribute by his Greek cities, a most generous privilege which no other master had ever granted them. But like modern governments, he had enough political sense to rename the tax which he claimed to have abolished; instead of tribute, some, if not all, Greek cities were to pay a 'contribution', probably a temporary payment until he could finance his fleet, army and garrisons entirely from plunder. At Ephesus the tribute was to continue; it was to be paid to the city's goddess Artemis, whom Iranians had long identified with their water-goddess Anahita, and the revenues would presumably be used for the cost of rebuilding her splendid temple; an Iranian official was confirmed in charge of the temple funds and administration, a responsible job for which the oriental nature of the cult suited him, and in the goddess's honour, Alexander held a procession of his army in full battle order. He then left the city for Miletus, an Ionian city on the coast whose governor had promised surrender in a letter. Once over the first hills, his road wound through level hayfields, down which he moved his lighter baggage in wagons, while the machinery and heavy gear were shipped along the coast by the transport vessels in his fleet. On the way Parmenion and his troops rejoined him, and they made their way through the river valley of the Meander, receiving the surrender of small cities where they could set up democracies and ask for contributions.