Alexander the Great, the royal throne and the funerary thrones of Macedonia

There is no evidence in either Greece or Macedon in the archaic and classical periods that the throne functioned as a symbol of royalty. Thrones were for the gods and their priests. Only the king of Persia used a royal throne and even had portable thrones for his campaigns. This paper argues that after his conquest of the Persian Empire, Alexander the Great adopted the throne as a royal symbol; after his death, his throne became a token of his invisible presence. Philip III Arrhidaeus is known to have used a royal throne after his return to Macedonia. By implication, the marble thrones found in three tombs at Vegina-Aegae are here understood as symbols of royalty and the tombs are interpreted as royal.No hay evidencias ni en Grecia ni en Macedonia durante los períodos arcáico y clásico de que los tronos funcionasen como símbolos de realeza. Los tronos eran para los dioses y sus sacerdotes. Sólo el Rey de Persia empleaba un trono real e incluso poseía tronos portables para sus campañas. Este artículo defiende que tras su conquista del Imperio Persa, Alejandro Magno adoptó el trono como símbolo real; tras su muerte, su trono se convirtió en un element de afirmación de su presencia invisible. Filipo III Arrideo es conocido por haber empleado un trono real tras su vuelta a Macedonia. Por implicación, los tronos de marmol encontrados en tres tumbas en Vergina-Egas son aquí comprendidos como símbolos de realeza y las tumbas son interpretadas como regias

The cult statues of the Ptolemies and the Attalids

The Ptolemaic ruler cult was established in Alexandria already in the reign of Ptolemy I Soter and became further institutionalized under his son, Ptolemy II. Cult statues of the deified rulers were placed in both Greek and Egyptian temples as temple-sharing gods; dynastic cult statues are also attested in private settings and in the Ptolemaic possessions in the Aegean. The evidence for cult statues of the Attalids at Pergamon is confined to the reigns of Attalos II and Attalos III but there was at least one cult statue of Attalos I in Athens in his capacity as eponymous hero of the city

Alejandro Magno, el trono real y los tronos funerarios de Macedonia

No hay evidencias ni en Grecia ni en Macedonia durante los períodos arcáico y clásico de que los tronos funcionasen como símbolos de realeza. Los tronos eran para los dioses y sus sacerdotes. Sólo el Rey de Persia empleaba un trono real e incluso poseía tronos portables para sus campañas. Este artículo defiende que tras su conquista del Imperio Persa, Alejandro Magno adoptó el trono como símbolo real; tras su muerte, su trono se convirtió en un element de afirmación de su presencia invisible. Filipo III Arrideo es conocido por haber empleado un trono real tras su vuelta a Macedonia. Por implicación, los tronos de marmol encontrados en tres tumbas en Vergina-Egas son aquí comprendidos como símbolos de realeza y las tumbas son interpretadas como regias.There is no evidence in either Greece or Macedon in the archaic and classical periods that the throne functioned as a symbol of royalty. Thrones were for the gods and their priests. Only the king of Persia used a royal throne and even had portable thrones for his campaigns. This paper argues that after his conquest of the Persian Empire, Alexander the Great adopted the throne as a royal symbol; after his death, his throne became a token of his invisible presence. Philip III Arrhidaeus is known to have used a royal throne after his return to Macedonia. By implication, the marble thrones found in three tombs at Vegina–Aegae are here understood as symbols of royalty and the tombs are interpreted as royal

Alexander the Great, the royal throne and the funerary thrones of Macedonia

There is no evidence in either Greece or Macedon in the archaic and classical periods that the throne functioned as a symbol of royalty. Thrones were for the gods and their priests. Only the king of Persia used a royal throne and even had portable thrones for his campaigns. This paper argues that after his conquest of the Persian Empire, Alexander the Great adopted the throne as a royal symbol; after his death, his throne became a token of his invisible presence. Philip III Arrhidaeus is known to have used a royal throne after his return to Macedonia. By implication, the marble thrones found in three tombs at Vegina-Aegae are here understood as symbols of royalty and the tombs are interpreted as royal.No hay evidencias ni en Grecia ni en Macedonia durante los períodos arcáico y clásico de que los tronos funcionasen como símbolos de realeza. Los tronos eran para los dioses y sus sacerdotes. Sólo el Rey de Persia empleaba un trono real e incluso poseía tronos portables para sus campañas. Este artículo defiende que tras su conquista del Imperio Persa, Alejandro Magno adoptó el trono como símbolo real; tras su muerte, su trono se convirtió en un element de afirmación de su presencia invisible. Filipo III Arrideo es conocido por haber empleado un trono real tras su vuelta a Macedonia. Por implicación, los tronos de marmol encontrados en tres tumbas en Vergina-Egas son aquí comprendidos como símbolos de realeza y las tumbas son interpretadas como regias