intention; many tombs resemble cult monuments in form, with temple-
like exterior or interior decoration. There are some examples of monu-
mental stone temples, which approximate much more closely to Aegean
‘norms’of sacred architecture, particularly on the Kassandra peninsula
of Chalkidike.^9 These are, nevertheless, exceptional. The principal foci of
collective worship, whether at civic centres such as Pella or at the pan-
Macedonian sanctuary of Zeus and the Muses at Dion, have not yielded
large temples. On the contrary, and notwithstanding the patronage of
Argead kings at Aphytis, or Samothrace, where significant buildings that
conform to contemporary Aegean structural models arose, the pattern
within Macedonia and in Thrace seems to have favoured small cult
buildings, which look rather modest by wider Aegean standards
(Fig. 8.4).^10 The distinction between expensive, monumental ashlar
Fig. 8.3.Tumulus of Starosel: masonry krepis surrounding the earth mound
(second half of the fourth centurybc).
(^9) Tsigarida 2011b (temple of Zeus Ammon, Aphytis; the author proposes that the
temple of Zeus was built by Philip II or a close successor, and destroyed by an earthquake at
the end of the fourth centurybcor slightly later); see also Ch. 2, n.79 (for Poseidi, ancient
Mende, and the archaic Ionic temple in Thessaloniki). The structures identified at Kraste-
vich in the Sredna Gora have not yet been fully revealed, but current excavations in any case
indicate an original design without close parallels in the Aegean (see Ch. 5 n.16). 10
Lilimbaki-Akamatis 1990; Akamatis 2006b, 627–39; 631fig. 3, area of sanctuary of
Darron and ?Thesmophorion); Akamatis 2011, 404–5, with further refs (sanctuaries at
Pella); Christesen and Murray 2010, 436–8,‘Tombs not Temples’;‘The relatively minimal
amount of resources expended on temple building stands in stark contrast to the enormous
302 Continuity and commemoration