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Why were Alexander's Body and Tomb So Important? 11:43

Why were Alexander's Body and Tomb So Important?

Kings and Generals · May 11, 2026
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Transcript ~1320 words · 11:43
0:10
On the 11th June 323 BC, Alexander the Great passed away.
0:21
Following his death in Babylon, his body became a continuing source of war, intrigue and mystery.
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His body and his tomb were lost; yet the legend lives on and historians are still trying to
0:35
uncover clues to their whereabouts.
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But how did this all come about?
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Why did all records of Alexander’s tomb abruptly cease?
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In this two-part documentary, we shall unravel the history surrounding Alexander’s tomb
0:50
and attempt to answer this question.
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0:53
This is the story behind Alexander’s body and his tomb.
0:59
Almost immediately after Alexander’s death, chaos erupted, as the Macedonians quickly
1:05
began arguing over the fate of the empire, leaving his body unattended for many days
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in the Babylonian heat.
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Legend has it that upon returning to the corpse, to everyone’s amazement, they found it in
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pristine condition – untouched by decay.
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Perdiccas, the highest-ranking commander in Babylon, then had Alexander’s body embalmed
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and placed in a golden coffin.
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For the next two years Alexander’s body remained in Babylon, as Perdiccas and his
1:40
followers oversaw the construction of a funeral carriage unlike any other the world had seen.
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1:47
The carriage was designed to resemble a great temple: it had beautiful Ionic columns encircled
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by paintings depicting Alexander and his army and was covered with gold.
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It was to be pulled by 64 mules, each bearing a golden crown and bell.
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Upon its completion, Perdiccas ordered that Alexander’s body to be escorted home to
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Aegae in Macedonia – the traditional resting place of the Macedonian Kings.
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Yet the plan went horribly wrong.
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The governor of Egypt Ptolemy was aware of the great wealth and potential of his domain
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and soon grew ambitious, eager to get rid of Perdiccas’ control.
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He believed he might achieve this by taking possession of Alexander’s body, as it was
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a superhuman talisman representing authority and legitimacy in this new post-Alexander
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world.
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Whoever controlled the body held great sway.
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Ptolemy was not deterred by Perdiccas’ precautions to keep the body, but he needed a daring plan.
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In 321 BC, Alexander’s elaborate funeral cart left Babylon for Macedonia.
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Yet as the procession was making its way through Syria, Ptolemy made his move, bribing the
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escort, seizing the body and diverting it to Egypt, where he had it housed in Memphis
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– the traditional Egyptian capital.
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Perdiccas was furious, as his authority as regent had been severely tarnished.
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It was the opposite for Ptolemy, as Alexander’s soldiers came from far and wide to swell the
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ranks of his army.
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Perdiccas immediately marched on Egypt with his army – his main aim to regain control
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of the body and restore his authority.
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In the ensuing war, covered in our documentary which you can see here, Ptolemy emerged victorious
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and Perdiccas was murdered.
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Alexander’s body was now securely in Ptolemy’s possession.
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He quickly began proclaiming the link between himself and Alexander, becoming the first
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of the Diadochi to put Alexander’s image on his coinage, and emphasising that he was
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a favourite of Alexander in his account on the conquest of Asia.
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Ptolemy also cultivated a local legend of Alexander.
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Rather than being the son of Philip of Macedon, Egyptian tales soon became widespread that
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Alexander was the son of the last Egyptian pharaoh Nectanebo II.
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In 343 BC, the Persians had deposed Nectanebo, who had then died in exile.
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His pre-made sarcophagus in Memphis had therefore remained empty.
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It is likely Ptolemy had first placed Alexander in this empty coffin and it was from here
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that this fabulous story took root.
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A pharaoh of Egypt could only be legitimate if he was related to his predecessor, so this
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tale helped portray Alexander as Nectanebo’s rightful heir.
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It also established a connection between the Macedonian and Egyptian dynasties – a connection
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that only helped Ptolemy’s cause.
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At the same time, Ptolemy began spreading the rumour that he was in fact an illegitimate
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son of Philip II and thus the half-brother of Alexander.
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Both stories spread rapidly and helped Ptolemy secure his rule in Egypt – thanks in good
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measure to his clever use of Alexander’s body.
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Following the climactic battle of Ipsus in 301 BC, Ptolemy had Alexander’s body moved
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to the centre of his new capital at Alexandria and placed in a new, elaborate tomb.
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The city had been founded by Alexander back in 331 BC but had only recently been completed.
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Immediately, Ptolemy set about promoting Alexander adulation.
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Not only did he have Alexander publicly honoured as the founder of Alexandria, but he also
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introduced a state cult of Alexander throughout Egypt.
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His statues were erected far and wide while processions and festivals centred around the
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great conqueror also appeared.
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In 283 BC, Ptolemy I passed away.
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For the next 150 years Ptolemy’s descendants would rule Egypt, and the memory of the great
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king was crucial for their dynasty.
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Almost immediately after his father’s death, Ptolemy II Philadelphus, had him deified and
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worshipped alongside Alexander.
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The message was clear: in both life and death these two kings were inseparable.
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Philadelphus also created a new religious festival in honour of his father: the Ptolemaia.
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Hosted every four years this festival attracted many thousands of visitors not only from Egypt,
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but all around the Greek World.
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Fortunately for us, a description of the Ptolemaia staged in 275-274 BC survives.
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Dubbed, ‘the Grand Procession of Ptolemy Philadelphus’, It was an EXTREMELY lavish
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parade through the centre of Alexandria.
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Soldiers, animals, gems, gold and images of Gods – especially Dionysios - all featured,
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emphasising the unbounded wealth, splendour and power of Ptolemaic Egypt.
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Alexander was central to the procession.
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First, his statue appeared on top of a great float accompanied by another statue of the
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now-deified Ptolemy I - both wearing gold diadems of ivy leaves.
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Following this came a golden statue of Alexander in a chariot, towed by four elephants and
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surrounded by statues of the Gods.
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This procession reminded the onlookers not only that Alexandria was the home of Alexander’s
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body but also of the inseparable link between it and the Ptolemies.
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Desiring to further emphasise this link Ptolemy IV ‘Philopator’, placed Alexander’s
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body in a new royal burial complex in c. 215 BC.
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It soon became known as the ‘Soma’ or the body – named after its main exhibit.
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This new mausoleum was almost certainly visually majestic – perhaps inspired by the famed
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tomb of Mausolus at Halicarnassus.
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The complex may also have been circular, in its turn possibly inspiring the great tombs
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of the Roman emperors Augustus and Hadrian.
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Inside the enclosure, Alexander’s body was placed in an underground chamber along with
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remains of the Ptolemies, once again emphasising the closest possible link between the Ptolemies
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and Alexander.
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The Soma soon became an iconic feature of Alexandria.
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From far and wide, visitors would journey to Alexander’s city and see his marvellous
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tomb.
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It was a place of pagan pilgrimage.
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Still, no dynasty can last forever and by the beginning of the First Century BC, the
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Ptolemaic dynasty had become a shadow of its former power.
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So great was its turmoil that in 89 BC King Ptolemy X had done the unthinkable: in desperate
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need of money to pay his mercenaries, he melted down Alexander’s golden sarcophagus, replacing
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it with one made of glass.
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Regardless, Ptolemaic power continued to dwindle and within 70 years, a new power would be
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ruling Alexandria.
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A power that also had a keen interest in Alexander’s tomb – but for very different reasons: Rome.
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The second video on the story behind Alexander’s tomb and his body will we released soon, so
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make sure you are subscribed to our channel and pressed the bell button.
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We would like to express our gratitude to our Patreon supporters and channel members,
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who make the creation of our videos possible.
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This is the Kings and Generals channel, and we will catch you on the next one.
— end of transcript —
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