Cultural diplomacy was a central plank of the Attalid campaign to secure an empire. Yet the nuances of Attalid cultural politics and the dynasty’s own cultural hybridity remain poorly understood. Intellectuals associated with the Library of Pergamon, such as Polemon of Ilion and Demetrios of Skepsis, promulgated a distinctly Pergamene vision of the Panhellenic community, which emphasized the primacy of place and the cultural parity of East Greece. Demetrios provided learned support for the Attalid claim to the mantle of Priam of Troy and a kingdom of cis-Tauric Asia. That the Attalids sought to present themselves as Anatolian kings is also evident in their choice of the tumulus as a tomb type and in the form of urbanism evinced in their royal capital. By design, Pergamene cultural universalism was not only Panhellenic but also Pan-Asian: in a founding myth, victory over the Galatians secured Attalid Asia. However, a different playbook was required to draw urbanizing Pisidians or Phrygian temple dependents away from Galatian and Bithynian rivals and into the Attalid fold.

Cultural diplomacy was a central plank of the Attalid campaign to secure an empire. Yet the nuances of Attalid cultural politics and the dynasty’s own cultural hybridity remain poorly understood. Intellectuals associated with the Library of Pergamon, such as Polemon of Ilion and Demetrios of Skepsis, promulgated a distinctly Pergamene vision of the Panhellenic community, which emphasized the primacy of place and the cultural parity of East Greece. Demetrios provided learned support for the Attalid claim to the mantle of Priam of Troy and a kingdom of cis-Tauric Asia. That the Attalids sought to present themselves as Anatolian kings is also evident in their choice of the tumulus as a tomb type and in the form of urbanism evinced in their royal capital. By design, Pergamene cultural universalism was not only Panhellenic but also Pan-Asian: in a founding myth, victory over the Galatians secured Attalid Asia. However, a different playbook was required to draw urbanizing Pisidians or Phrygian temple dependents away from Galatian and Bithynian rivals and into the Attalid fold.

Chapter 17 of The Cambridge Companion to Sappho gives an account of the papyri of Sappho discovered over the past century as historical artefacts in their own right – what do they tell us about who was reading Sappho, and where and when was this reading taking place? What do we learn from them about the transmission and eventual loss of her poetry?