The tradition on Eurydikes, the Illyrian princess married to Amyntas III of Macedon about 393 BC, mother of his sons Alexander (II), Perdikkas (III) ad Philip (II), is twofold. Justin knows a “black legend” on her: according to him, she conjured against her husband, murdered her sons Alexander and Perdikkas and married her son-in-law Ptolemaeus of Aloros. Aeschines (On the false legation), on the contrary, presents Eurydikes as a good wife and mother, a politically active queen who, after the death of her husband, was engaged in safeguarding life and succession of her sons. The black legend is probably not reliable and originated from a palace conspiracy, which intended to represent the foreign widow-queen, “Illyrian and tribarbaros”, as an adulteress and a murderess, in order to delegitimize her offsprings and support the royal ambitions of Archelaos and his brothers, sons of the Macedonian princess Gigea, Amyntas’ first wife. Nevertheless, Eurydikes was able to contrast this campaign and safeguard her good reputation. Her self-defence is also attested by a series of epigraphic documents, probably dated at the end of the fifties, in which she presents herself as devoted to her family and involved in the familiar cult of Artemis Eukleia. The presence of Eurydikes’ statue in the Philippeion of Olympias confirms her steady leading role in the royal family.

Bearzot, C. S., Euridice, moglie di Aminta III, in Bultrighini, U., Dimauro, E. (ed.), Donne che contano nella storia greca (Atti del Convegno, Chieti 2-4 maggio 2007, Rocco Carabba, Lanciano 2014: <<KOINOS LOGOS>>, 629- 646 [http://hdl.handle.net/10807/65416]

Euridice, moglie di Aminta III

Bearzot, Cinzia Susanna
2014

Abstract

The tradition on Eurydikes, the Illyrian princess married to Amyntas III of Macedon about 393 BC, mother of his sons Alexander (II), Perdikkas (III) ad Philip (II), is twofold. Justin knows a “black legend” on her: according to him, she conjured against her husband, murdered her sons Alexander and Perdikkas and married her son-in-law Ptolemaeus of Aloros. Aeschines (On the false legation), on the contrary, presents Eurydikes as a good wife and mother, a politically active queen who, after the death of her husband, was engaged in safeguarding life and succession of her sons. The black legend is probably not reliable and originated from a palace conspiracy, which intended to represent the foreign widow-queen, “Illyrian and tribarbaros”, as an adulteress and a murderess, in order to delegitimize her offsprings and support the royal ambitions of Archelaos and his brothers, sons of the Macedonian princess Gigea, Amyntas’ first wife. Nevertheless, Eurydikes was able to contrast this campaign and safeguard her good reputation. Her self-defence is also attested by a series of epigraphic documents, probably dated at the end of the fifties, in which she presents herself as devoted to her family and involved in the familiar cult of Artemis Eukleia. The presence of Eurydikes’ statue in the Philippeion of Olympias confirms her steady leading role in the royal family.
Italiano
Donne che contano nella storia greca (Atti del Convegno, Chieti 2-4 maggio 2007
9788863443677
Articolo già pubblicato in Nuova Secondaria Ricerca 3, novembre 2012, 1-11. L'attuale uscita in "Donne che contano nella storia greca" costituisce la pubblicazione degli Atti del convegno di Chieti 2-4 maggio 2007.
Bearzot, C. S., Euridice, moglie di Aminta III, in Bultrighini, U., Dimauro, E. (ed.), Donne che contano nella storia greca (Atti del Convegno, Chieti 2-4 maggio 2007, Rocco Carabba, Lanciano 2014: <<KOINOS LOGOS>>, 629- 646 [http://hdl.handle.net/10807/65416]
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Utilizza questo identificativo per citare o creare un link a questo documento: https://hdl.handle.net/10807/65416
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