In a problematic passage at the beginning of his treatise De mixtione (I, 1.9–16), Alexander of Aphrodisias judges Chrysippus’ theory of total blending to be more paradoxical than two other paradoxical claims on mixture. Scholars understand these two claims either as a unitary position or as two distinct positions. In the latter case, they maintain that an emendation is necessary to make sense of the first claim. Through textual and philosophical analysis, this article shows that the claims represent two distinct positions—the realist view and Democritus’ reductionist account—and that no emendation is necessary. The article defends the transmitted text by explaining how Alexander can characterize the realist view as paradoxical despite endorsing it himself. To do so, it illustrates the meaning of ‘paradoxical’ in light of Alexander’s use of common notions (koinai ennoiai) as evaluative criteria and thoroughly connects the passage to the wider dialectical framework of the De mixtione, thus reconstructing the rationale behind Alexander’s evaluation of each of these three positions as paradoxical.

This article explores the early history of the Lakedaimonians through the lens of two archaeological sites: the recently discovered Mycenaean palace at Aghios Vasileios near Xirokambi and the Sanctuary of Apollo Amyklaios on the hilltop of Aghia Kyriaki near modern Amykles. From their first appearance in the Linear B record to late Archaic times, the Lakedaimonians were a group that underwent significant changes in size and shape. In this sense, I argue, they were not dissimilar to other Greek ethne. As the seat of the wanax of the Lakedaimonians, the palace near Xirokambi provided the initial focal point of sentiments of togetherness. Seven kilometres to the north, cult activity on the hilltop of Aghia Kyriaki at Amykles overlapped with the history of the palace for about two generations; the two sites were in conversation with one another. With the demise of the palace, Amyklai gradually absorbed the role of a Lakedaimonian memory place, instilling people with a lively sense of belonging. The rise of Sparta deeply altered the picture. Yet Amyklai retained its quality as a prime location of Lakedaimonian legacies. Discussion of the ritual script of its festivals, most notably the Hyakinthia, highlights the long-term sentiments, conditions, and beliefs as they prevailed in the local horizon. In tracing these developments, this article takes a decentred perspective on the Eurotas corridor, beyond prominent focalisation on Sparta. It accentuates the role of place before the backdrop of omnipresent spatial dynamics and diachronic change.

This is an exploratory reading of a distinctive text, a 43-line hexameter Greek poem composed for Domitian’s Games for Capitoline Jupiter in 94 CE by Quintus Sulpicius Maximus, who was 11 years old. The following discussion considers the case of this talented but inevitably inexpert poet, and its implications for our reading practices as classicists.

For Seleucus I’s Bactrian-Sogdian queen Apama, thanks to the Milesian decree honouring her in 299/8 b.c.e., we have first-hand information. Interpretations of Apama, particularly regarding her Bactrian-Sogdian background, nevertheless vary. Some views emphasize the instrumental role of her background in the Seleucid imperial building in the upper satrapies, while others approach this question more cautiously. This article aligns with the cautious perspective while arguing that it is difficult to produce a definitive account of the role of Apama’s Bactrian-Sogdian background in Seleucid empire-building based solely on one inscription from Miletus, and that it is important to avoid an essentialized view of Apama’s ethnic affiliation. It thus demonstrates how the Seleucids manipulated and reinterpreted their eastern facet through a leading polis in western Asia Minor, which was formerly under Achaemenid rule. This was part of the Seleucids’ interpretation of Persianism, a term addressing non-Iranian people and their association with ‘Iranian’ culture, similar to how Hellenism denotes the reception of Greek culture among non-Graeco-Macedonian people. They portrayed their queen Apama as a benefactress in Miletus, by tapping into Asia Minor as a landscape where local elites emulated the Persian lifestyle during the Achaemenid period. The article emphasizes the intricate nature of displaying Persianism within a Greek polis.

The teaching of Ancient Greek texts presents a unique opportunity to cultivate students’ critical thinking by encouraging deep analysis and interpretative engagement. Nevertheless, the instruction of Ancient Greek texts often remains formalistic and exam-oriented, emphasising grammatical and syntactical analysis at the expense of critical exploration and textual appreciation. This approach limits students’ ability to explore the deeper meanings and timeless messages embedded in these texts. This study proposes a teaching methodology that, within the Greek educational context, moves beyond a language-centred approach, integrating interpretative and extratextual elements to promote holistic, critical engagement with Ancient Greek texts. Classical texts should be approached not only as linguistic structures but also as dynamic systems reflecting the society that created them, allowing students to develop a deeper understanding of both antiquity and the modern world. By emphasising reflective inquiry and meaningful exploration, this methodology enhances students’ analytical skills while making the learning process more engaging. Ultimately, this approach reinforces the role of students as critical thinkers, equipping them with essential cognitive tools for academic and professional success.