Upon the death of Attalus I in 197 BCE, she remained an influential part of the household in her widowhood, as she was the only woman of authority for many years and saw to her relatively-young sons’[11] education.
The brothers were recognised as the sons of not only Attalus I, but Apollonis as well, in the letters, decrees, and inscriptions of allied cities throughout the kingdom,[12] in a departure from the normal patriarchal Hellenistic tradition.
Her main project in life was the expansion of the Sanctuary of Demeter at Pergamon, which was likely made in honour of the birth of her sons[13] and expanded upon the smaller original[14] by Attalus’ ancestor, Philetairos[15] through her own dowry funds.
[16][17] She immortalizes herself by including her name on the inscription on the entrance, a prominent place that all visitors would see, which reads: “Queen Apollonis dedicates these stoas and these structures as a thank-offering to Demeter and Kore Thesmophoros.
Indeed, her role as basilissa likely paralleled[24] that of her husband, in that while the king was in charge of military endeavours, she offered a form of “peaceful” conquest through the establishment of a cultural identity[25] and personal connection with the citizens that would engender stronger loyalty throughout the kingdom, through this “empathetic” image of a “queen-mother”.
Her importance would continue in the form of a pseudo-dynastic[35] ruler cults,[36] which gave additional ideological legitimacy and a charismatic memory[37] whilst allowing for the involvement of the poleis in establishing expectations for loyalty.
[45] Some prominent praises are as follows: Her connection to family offered another avenue for her own political gain, in the form of influence over her husband and sons[49] (and by extension, their policies, decisions, etc.)
Although her status was considered “lesser” to her husband and she had no influence in politics stricto sensu, their marriage union provided a strong symbol for dynastic and personal propaganda.
This is seen in her direct involvement with their education[52] as youths[53][54] and her presence as the only parent for a majority of their adult lives,[55] cementing her domestic authority via these mother-child bonds.
The city decreed divine honours and established an altar “in the most conspicuous place,”[75] dedicated to thea Apollonis eusebes apobateria[76] (θεὰ Ἀπολλωνίς εὐσεβής ἀποβατήρια).
Certain aspects about the Teos cult or her in-life projects likely had parallels in her worship at Cyzicus, particularly in her association with Aphrodite[82] or Demeter, the epithets she received,[83] and the religious celebrations.