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Hetoimasia
The Hetoimasia, Etimasia (Greek ἑτοιμασία, "preparation"), prepared throne, Preparation of the Throne, ready throne or Throne of the Second Coming is the Christian version of the symbolic subject of the empty throne found in the art of the ancient world, whose meaning has changed over the centuries. In Ancient Greece it represented Zeus, chief of the gods, and in early Buddhist art it represented the Buddha. In Early Christian art and Early Medieval art it is found in both the East and Western churches, and represents either Christ, or sometimes God the Father as part of the Trinity. In the Middle Byzantine period, from about 1000, it came to represent more specifically the throne prepared for the Second Coming of Christ, a meaning it has retained in Eastern Orthodox art to the present.〔Schiller, II, 186.〕 The motif consists of an empty throne and various other symbolic objects, in later depictions surrounded when space allows by angels paying homage. It is usually placed centrally in schemes of composition, very often in a roundel, but typically is not the largest element in a scheme of decoration.〔Hall, 94〕
==The empty throne in pre-Christian art==
The "empty throne" had a long pre-Christian history. An Assyrian relief in Berlin of c. 1243 BCE shows King Tukulti-Ninurta I kneeling before the empty throne of the fire-god Nusku, occupied by what appears to be a flame.〔(Berlin relief )〕 The Hittites put thrones in important shrines for the spirit of the dead person to occupy, and the Etruscans left an empty seat at the head of the table at religious feasts for the god to join the company.〔Hall, 95〕 A somewhat controversial theory, held by many specialists, sees the Israelite Ark of the Covenant, or the figures of the cherubim above it, as an empty throne.〔Haran, 247-249, and later in the chapter. See his notes for further literature〕 A throne with a crown upon it had been a symbol for an absent monarch in Ancient Greek culture since at least the time of Alexander the Great,〔Syndicus, 151〕 whose deification allowed secular use for what had previously been a symbol for Zeus, where the attribute placed on the throne was a pair of zig-zag thunderbolts.〔Hall, 95, (coin 1st century CE ) from Cilicia〕 Early Buddhist art used an empty throne, often under a parasol or Bodhi Tree, from before the time of Christ. This was, in the traditional view, an aniconic symbol for the Buddha; they avoided depicting the Buddha in human form, like early Christians with God the Father. Alternatively, it has been argued that these images represent actual relic-thrones at the major pilgrimage sites which were objects of worship.〔(Example from the V&A museum ). The alternative theory, first advanced by Huntington (see her final paragraph), sees these images as depictions of an actual relic-throne of the Buddha as an object of worship at major Buddhist sites, but this remains controversial.〕 The throne often contains a symbol such as the dharma wheel or Buddha footprint, as well as a cushion.
Like the Greeks and other ancient peoples, the Romans held ritual banquets for the gods (a ritualized "theoxenia"), including the annual Epulum Jovis, and the lectisternium, originally a rare event in times of crisis, first held in 399 BCE according to Livy, but later much more common.〔Ramsay, 344〕 A seat for these was called a ''pulvinar'', from ''pulvinus'' ("cushion"), and many temples held these; at the banquets statues of the deity were placed on them. There was a pulvinar at the Circus Maximus, on which initially statues and attributes of the gods were placed after a procession during games, but Augustus also occupied it himself (possibly copying Julius Caesar), building a temple-like structure in the seating to house it.〔Humphrey, 78-80〕 Thrones with a jewelled wreath, portrait or sceptre and diadem sitting on them were among the symbols used in the Roman law courts and elsewhere to represent the authority of the absent emperor; this was one of the monarchical attributes awarded by the Roman Senate to Julius Caesar.〔Humphrey, 79; Hall, 95; Hellemo, 107; (Fishwick ). See Temple 10, note 12 for detailed studies〕 A seat with jewelled wreath is seen on coins from the Emperor Titus onwards, and on those of Diocletian a seat with a helmet on it represents Mars.〔Hellemo, 107〕 Commodus chose to be represented by a seat with the club and lion skin of Hercules, with whom he identified himself. The empty throne continued to be used as a secular symbol of power by the first Christian Emperors, and appears on the Arch of Constantine.
Later non-Christian uses of the empty throne motif include the "Bema Feast", the most important annual feast of Persian Manichaeism, when a "bema" or empty throne represented the prophet Mani at a meal for worshippers.〔(The Cambridge history of Iran: The Seleucid, Parthian and Sasanian periods )〕 In the Balinese version of Hinduism, the most prominent element in most temples is the ''padmasana'' or "Lotus Throne", an empty throne for the supreme deity Acintya.〔Davison and Granquist, 8-9, (Baliblog, with images )〕
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