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Academic literature on the topic 'Ptolemaic queens'

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Published: 10 December 2022
Last updated: 28 January 2023

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Journal articles on the topic "Ptolemaic queens"

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Maehler, Herwig. "Ptolemaic Queens with a Triple Uraeus." Chronique d'Egypte 78, no. 155-156 (January 2003): 294–303. http://dx.doi.org/10.1484/j.cde.2.309227.

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Liebowitz, Etka. "Female Monarchal Succession in Hellenistic and Jewish Society in Antiquity: Parallels and Contrasts." Journal for the Study of Judaism 49, no. 1 (February 2, 2018): 30–48. http://dx.doi.org/10.1163/15700631-12491198.

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Abstract Starting with the Macedonian and Seleucid queens and continuing with the line of sovereign queens during the last 150 years of the Ptolemaic dynasty, the paradigm of a royal woman wielding power and even ascending to the throne was known and accepted in Hellenistic society. The reign of Queen Alexandra, which represents the only (successful) case of female monarchal succession to the throne in Jewish society in Antiquity, was undoubtedly influenced by this Hellenistic tradition. Based upon an analysis of Josephus’s writings and other sources, along with a critical feminist historiographical approach, this paper investigates how Jewish and Hellenistic queens resembled and differed from one another in their roles and characteristics.
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Anastasiades, Aristodemos. "Two Ptolemaic Queens and Cyprus: Iconographic issues." Cahiers du Centre d'Etudes Chypriotes 39, no. 1 (2009): 259–70. http://dx.doi.org/10.3406/cchyp.2009.927.

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Coşkun, Altay. "Berenike Phernophoros and Other Virgin Queens in Early-Ptolemaic Egypt." Klio 104, no. 1 (June 1, 2022): 191–233. http://dx.doi.org/10.1515/klio-2021-0040.

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Summary The main function of Hellenistic queenship is increasingly understood as contributing to the definition of the basileus. The early Ptolemies produced the most peculiar version of the ‘sister queen’, known throughout the Near East as an ideological construct, but taken literally in Egypt from the time of Ptolemy II Philadelphos (285/282–246) and Arsinoe II Philadelphos (278/275–270), the ‘Sibling-Lovers’. The most famous example of a ‘virgin queen’ is Berenike, the daughter of Ptolemy III Euergetes and Berenike II, best known from the Kanopos Decree, which regulated her posthumous cult (238). Often understood as a merely honorary title for some or potentially all princesses in Alexandria, the basilissa title of unmarried girls has found little scholarly attention so far. Altogether, there are surprisingly few royal daughters for whom we have clear evidence: besides the aforesaid Berenike, her sister Arsinoe III (died 204) and previously Berenike (later known as Phernophoros, died 246), the daughter of the Philadelphoi. Claims that Arsinoe II or her sister Philotera had enjoyed the same status at the court of Ptolemy I Soter (323–282) cannot be substantiated, so that their basilissa titles should be explained by marriage with a king. The phenomenon of virgin queenship was thus of limited duration. It is best interpreted as a ramification of an emphatically endogamous royal dynasty: Ptolemy II and Ptolemy III pledged their most distinguished daughter to the future successor even before he had been chosen from among his brothers.
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Kidder, Kathleen. "From “Bane Helen” to Queen Helen: Helen as Savior and Analogue for Ptolemaic Queens in Theriaca 309–19." TAPA 149, no. 2 (2019): 287–316. http://dx.doi.org/10.1353/apa.2019.0009.

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Pearce, Sarah. "THE CLEOPATRAS AND THE JEWS." Transactions of the Royal Historical Society 27 (November 1, 2017): 29–64. http://dx.doi.org/10.1017/s0080440117000032.

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ABSTRACTThis paper explores a variety of evidence for relations between Cleopatra VII, the last Ptolemaic ruler of Egypt, and her Jewish subjects. In the first part of the paper, the focus is on the profoundly negative portrait of the queen in the works of Josephus, with particular attention to Cleopatra's alleged antipathy to Alexandrian Jews in Josephus's Against Apion. Analysis of Josephus's evidence confirms, I argue, that his case against the queen does not stand up. The second part of the paper offers a detailed consideration of other evidence, epigraphic and literary, which, I suggest, confirms a picture of the queen as continuing the policy of her predecessors with regard to the Jews of the Ptolemaic kingdom, by participating in the long-established practice of extending royal support and protection to Jewish proseuchai (places of prayer). While the evidence does not permit definitive conclusions, it suggests that Cleopatra looked to particular Jewish groups – as to others – within Egypt for support and in this, followed a path taken by Cleopatra II and Cleopatra III. Finally, a few details in Plutarch's Life of Antony may also suggest the queen's political and personal alliances with individual Jews, in Egypt and Judea.
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Adorjáni, Zsolt. "Bemerkungen zur Ektheosis Arsinoes des Kallimachos: Gattung, Struktur und Inhalt." Philologus 165, no. 1 (June 1, 2021): 2–24. http://dx.doi.org/10.1515/phil-2020-0129.

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Abstract This article aims to present an overall interpretation of a poem by Callimachus that centres on the dead Ptolemaic queen Arsinoe II. Firstly the position of the Ektheosis Arsinoes in Callimachus’ œuvre, the genre to which it belongs and its structure will be investigated. This leads to the analysis of the highly allusive character of the work (above all to Hesiod, Ibycus, Simonides and Pindar as well as to hymnic poetry). In addition, realia (the historical background) and textual difficulties arising from the fragmentary transmisson will also be treated. The appendix discusses a hitherto unnoticed testimony to the poem’s reception in the Roman epicist Ennius.
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СМИРНОВ, С. В. "A Female portraiture in the structure of the Seleukid Royal Iconography." Цивилизация и варварство, no. 11(11) (November 18, 2022): 146–62. http://dx.doi.org/10.21267/aquilo.2022.11.11.005.

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В работе приводится обзор ключевых проблем царского женского портрета у Селевкидов. Несмотря на то, что женщины царских династий играли важную политическую роль в системе международных отношений эллинистических государств, их изображения немногочисленны. Исключение составляет династия Птолемеев, где женский портрет был устойчивой практикой, зародившейся еще в начале III в. до н.э. Напротив, у Селевкидов женские портреты появляются гораздо позже. Вопреки устоявшемуся в историографии мнению, самым ранним женским царским портретом у Селевкидов стоит считать изображение царицы Лаодики, жены царя Антиоха III, известное по оттиску печати из Селевкии на Тигре. Анализ иконографического материала показывает, что птолемеевский женский портрет представляет собой скорее особый случай, связанный с устойчивой догреческой иконографической традицией. В системе царской идеологии Селевкидов женский портрет как элемент парного портрета царя и царицы выступал инструментом легитимации власти нового правителя. В середине II в. до н.э., ввиду усиления политического влияния Египта, в державе Селевкидов появляется новый вариант царского женского портрета, выстроенного по египетским иконографическим канонам. The survey provides an overview of the main problems of the royal Seleukid female portraiture. Despite the fact that the women of the Hellenistic royal dynasties played an important political role in the system of international relations of the Hellenistic kingdoms, their images are rare. The exception is the Ptolemaic dynasty, where the female portrait was a long-live practice that originated at the beginning of the III century BC. On the other hand, Seleukid female portraits appear much later. Contrary to the well-established opinion in historiography, the earliest Seleukid female royal portrait should be considered the image of queen Laodice, the wife of king Antiochus III, known from the seal impression from Seleucia on the Tigris. The analysis of the iconography shows that the Ptolemaic female portrait is rather an extraordinary case associated with a stable pre-Greek iconographic tradition. In the system of the Seleukid royal ideology, a female portrait as an element of a jugate portrait of a king and a queen used as an instrument of legitimizing the power of the new ruler. In the middle of the II BC, while political influence of Egypt increases, a new version of the royal female portrait, based on Egyptian iconographic canons, appears in the Seleukid empire.
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Valentine, Kendra Haloviak. "Cleopatra: New Insights for the Interpretation of Revelation 17." Evangelical Quarterly 87, no. 4 (April 26, 2015): 310–30. http://dx.doi.org/10.1163/27725472-08704002.

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The Whore of Babylon as a graphic scriptural image stirs the imaginations of contemporary readers and preachers of the New Testament Apocalypse. But how does one explain the dissonance between the book’s depiction of a powerful female prostitute living in luxury and the utter vulnerability of prostitutes at the time the book was written? The disconnect raises questions concerning the purpose and implications of such imagery. What aspects of culture, recent history or personal experience might the writer have drawn upon? This paper suggests important new connections to the figure of Cleopatra as an interpretive key. The Ptolemaic queen of Egypt, remembered as both leader and legend, provided important cultural memory behind the imagery used by the author of the book of Revelation. The power, threat and ultimate demise of Cleopatra made the imagery of the whore of Babylon particularly gripping at the end of the first century.
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Filias, Dionysios. "Double Guardianship and Hellenistic Monarchy: Protecting the Person of Infant Kings." Tekmeria 15 (May 5, 2021): 139–86. http://dx.doi.org/10.12681/tekmeria.26962.

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This article aims to present the institution of double guardianship of infant kings by pointing to the connection between appointment of more than one guardian and protection and upbringing of young monarchs. Multiple guardianship was an established practice in the setting of Greek poleis, which aimed at the protection of the ward’s person from untrustworthy guardians. In a royal context this institution emerged as a solution to the problems concerning Alexander’s succession after 323 BC. Nevertheless, there is a possibility that it was already known in Classical Macedonia in relation to the role of royal women, who acted as protectors of their children along with men who were appointed as regents. During the Hellenistic era double guardianship became very popular in the Ptolemaic kingdom. There it is connected with the loss of the queen mother, who could exercise guardianship for her royal son. Tutorship and guardianship were sometimes combined into one person, something that led influential tutors of young rulers to become the true administrators of the kingdom.
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Dissertations / Theses on the topic "Ptolemaic queens"

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Newman, Alana Nicole. "The manufactured nature of Ptolemaic royal representation and the question of agency : an analysis of the portraiture of Queen Arsinoë II." Thesis, University of Edinburgh, 2017. http://hdl.handle.net/1842/25844.

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This thesis examines the portraiture of the Ptolemaic queen Arsinoë II (lived ca. 318- 268 BC), which appears on a variety of media including: coinage, intaglios, oinochoai (a type of wine jug), statuettes, sculpture-in-the-round, relief stelai, and temple reliefs. The overall aim of this study is to reveal the agency behind the portraiture of Arsinoë (labelled the ‘queen-image’) so as to show that her image was a fabrication of the Ptolemaic administration. In order to demonstrate this, a unique methodological approach is used that comprises elements from semiotics, Alfred Gell’s agency theory, and Richard Dyer’s star theory. This new theory is applied to the media portraying the queen that is collected into an accompanying catalogue composed of eighty-one entries, which includes both Greek and Egyptian-style representations for a holistic approach to the evidence. The material depicting the queen-image encompasses a large span of time: from the early 3rd into the 1st century BC. The first two chapters focus on the iconographic components making up Arsinoë’s portraits and categorise these elements based on the type of information – personal or public – that they convey about the queen. The iconographic elements of the queen-image are interpreted as embedded with conscious meaning: these pictorial signs are specifically chosen by the Ptolemaic administration because of the symbolism attached to them. Therefore, analysing their symbolic meaning provides insight into the royal ideology communicated by Arsinoë’s image. Chapter 3 considers the level of agency that the Ptolemaic administration had over individual portrait media in order to demonstrate the influence the administration had in the manufacture of the queen-image. Chapter 4 examines the display context of the portrait media so as to determine the accessibility of Arsinoë’s image to the population of Hellenistic Egypt thereby making it possible to characterise the audience of these works. The display context of the queen-image dictates both the types of people encountering her portrait and demonstrates the Ptolemaic administration’s success in promoting the queen to different groups. Finally, it is argued that the Ptolemaic administration used Arsinoë’s portraiture to propagate Lagid queenship, which incorporated concepts of legitimacy, authority, piety, attractiveness, fertility, and idealised femininity. As the first Ptolemaic queen to be depicted in portraitre, Arsinoë’s image becomes a model for queenship imitated by later royal women as well as a legitimising symbol for succeeding kings.
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Almeida, Alex dos Santos. "Ekthéosis Arsinóes: o culto a Arsinoe II Filadelfo." Universidade de São Paulo, 2007. http://www.teses.usp.br/teses/disponiveis/71/71131/tde-24102007-102152/.

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A pesquisa que intitulamos - Ektheósis Arsinoes: o culto de Arsinoe II Filadelfo, tem como objetivo analisar as razões, formato e alcance do culto religioso criado por Ptolomeu II Filadelfo para honrar a sua irmã-esposa. Sabe-se que a visão que os autores antigos e estudiosos modernos têm a respeito da rainha Arsinoe II era controversa no passado e continua a ser nos dias atuais. Da rainha ambiciosa a esposa devotada, poucos documentos existem sobre a sua passagem no Egito na década de 280/270 a.C. quando ela se tornou rainha durante o governo de seu irmão, embora a grande maioria dos testemunhos data do período que se segue à sua morte. Quem foi Arsinoe II Filadelfo? Por que Ptolomeu II estabeleceu um culto em memória de sua irmã-esposa? A importância de Arsinoe II pareceu residir na imagem de devoção popular que se criou em torno de sua pessoa, e que acabou favorecendo e prestigiando a dinastia Lagida. A nossa pesquisa se baseia em primeiro lugar na análise das fontes materiais, mas também das fontes textuais tanto do século III a.C. quanto de séculos posteriores. Partimos de uma exposição do fundo histórico em que se baseou e se constituiu a monarquia ptolomaica. Em seguida, refletimos brevemente sobre o papel e o status das rainhas helenísticas e faraônicas na antiguidade. No último capítulo, nos respaldando nos princípios teóricos e metodológicos da arqueologia do culto propostos por Colin Renfrew, fazemos uma longa digressão acerca das razões que levaram Ptolomeu II a estabelecer um culto para Arsinoe II nas esferas grega e egípcia da população.
This research, entitled - Ektheósis Arsinoes: Arsinoe II Philadelphus cult, has as its aim to analyze the reasons, the shape and the diffusion of the religious cult created by Ptolemy II Philadelphus to honor his sister-wife. It is well known that the historical character of Queen Arsinoe II has been controversial since the beginning of studies on Ptolemaic Egypt. From ambitious queen to dedicated wife, there are few documents regarding her life in Egypt in the decade of 280/270 B.C. when she became queen during her brother's reign. The majority of the testimonies are dated to the period after her death. Who was Arsinoe II Philadelphus? Why did Ptolemy II established a cult in memory of his sister-wife? Arsinoe's II importance seems to reside on the image of popular devotion created around her, which ended up favoring and giving prestige to the Lagid dynasty. Our research is based, first of all, on the analysis of material sources, as well as on the written sources both from the 2nd century B.C. and from later centuries. We begin with the discussion of the historical background of the ptolemaic monarchy. Next, we briefly establish some thoughts on the role and the status of the Hellenistic and Pharaonic queens in antiquity. In the last chapter, using Colin Renfrew's theoretical and methodological principles regarding cult archaeology, we make a long digression over the reasons that led Ptolemy II to establish a cult for Arsinoe II both within the Greek and the Egyptian population.
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Books on the topic "Ptolemaic queens"

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Sanz, Joaquín Aroca. Las Cleopatras. Madrid: Editorial SOMOS-Psicología, 2006.

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Hazzard, R. A. Imagination of a monarchy: Studies in Ptolemaic propaganda. Toronto: University of Toronto Press, 2000.

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Hazzard, R. A. Imagination of a monarchy: Studies in Ptolemaic propaganda. Toronto: University of Toronto Press, 2000.

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Berenice II Euergetis: Essays in early hellinistic queenship. New York, NY: Palgrave Macmillan, 2015.

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Das hellenistische Königspaar in der medialen Repräsentation: Ptolemaios II. und Arsinoe II. Berlin: W. de Gruyter, 2009.

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Egypt in the age of Cleopatra: History and society under the Ptolemies. Ithaca, NY: Cornell University Press, 2000.

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Hazzard, R. A. Imagination of a Monarchy: Studies in Ptolemaic Propaganda. University of Toronto Press, 2016.

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Berenice II and the Golden Age of Ptolemaic Egypt. Oxford University Press, 2013.

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Clayman, Dee L. Berenice II and the Golden Age of Ptolemaic Egypt. Oxford University Press, 2013.

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Clayman, Dee L. Berenice II and the Golden Age of Ptolemaic Egypt. Oxford University Press, Incorporated, 2013.

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Book chapters on the topic "Ptolemaic queens"

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Llewellyn-Jones, Lloyd, and Alex McAuley. "The Importance of Being Ptolemaic." In Sister-Queens in the High Hellenistic Period, 26–71. London: Routledge, 2022. http://dx.doi.org/10.4324/9781315206578-2.

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"The legacy of the Ptolemaic queens." In The Last Queens of Egypt, 159–68. Routledge, 2014. http://dx.doi.org/10.4324/9781315835723-9.

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Brumbaugh, Michael. "On the Good Queen." In The New Politics of Olympos, 191–238. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190059262.003.0007.

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This chapter examines the ways in which Kallimachos creates a new ideology of queenship in the four hymns dedicated to goddesses. He explicitly likens Artemis, Athena, and Demeter to the ideal king embodied by Zeus and Apollo in his earlier hymns. Moreover, Kallimachos crafts their identities as queens in dialogue with a discourse about the role of royal women emerging at the Ptolemaic court in conjunction with Arsinoë II’s return to Egypt in the mid-270s. The poet rehabilitates the image of the queen, distancing his goddesses from the stereotype of the jealous wife who stirs up court intrigue and threatens to undermine dynasties. Following a discussion of the early development of Ptolemaic queenship, it examines the Hymn to Artemis, Bath of Pallas, and Hymn to Demeter, demonstrating how their honorands resolve stasis within the household, successfully negotiate relationships of charis and philia, and promote peace. Likewise, it discusses how each goddess appears as an arbiter of justice within a narrative of transgression and punishment. It concludes by returning to the depiction of Hera in the Hymn to Delos as a caricature of the bad queen whose farcically cruel behavior reinforces the image of the good queen by contrast.
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"Collapsing Identities of Ptolemaic Queens in Early Modern Rome." In The Allure of the Ancient, 79–101. BRILL, 2022. http://dx.doi.org/10.1163/9789004426245_005.

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Szymańska, Hanna. "Two “armed” terracottas from Athribis." In Classica Orientalia. Essays presented to Wiktor Andrzej Daszewski on his 75th Birthday, 451–59. DiG Publisher, 2011. http://dx.doi.org/10.37343/pcma.uw.dig.9788371817212.pp.451-459.

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Two terracotta figurines, identified as Athena and as an armed Eros, found in layers from the 2nd century BC at the ancient site of Athribis in the Egyptian Nile Delta, count among the hugely popular pieces of the coroplastic arts drawing stylistic inspiration from Ptolemaic art. Athribian craftsmen were masters at depicting characteristic human types and imitating models from other craft centers, like Alexandria. The Athena figurine (only head preserved) appears to be a unique representation of the goddess crafted out of local clay in a clay workshop by a craftsman inspired by the physiognomy of the reigning Ptolemaic queens. The Eros figurine, depicted in an “Italic” muscle cuirass extremely rare in Egyptian artifacts and holding a Gaulish thureos shield, confirms the exceptional character of the Athribian coroplastic workshops.
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"‘He shall give him the daughter of women …’: Ptolemaic Queens in the Seleukid House." In New Perspectives in Seleucid History, Archaeology and Numismatics, 183–201. De Gruyter, 2019. http://dx.doi.org/10.1515/9783110283846-012.

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"6. Monarchy as Imagination: Propaganda and the Role of the Ptolemaic Queen." In Imagination of a Monarchy. Toronto: University of Toronto Press, 2000. http://dx.doi.org/10.3138/9781442676008-008.

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