By William G. Thalmann
Even though Apollonius of Rhodes' outstanding epic poem at the Argonauts' quest for the Golden Fleece has began to get the eye it merits, it nonetheless isn't popular to many readers and students. This publication explores the poem's relation to the stipulations of its writing in 3rd century BCE Alexandria, the place a multicultural surroundings remodeled the Greeks' knowing of themselves and the realm. Apollonius makes use of the assets of the mind's eye - the parable of the Argonauts' voyage and their encounters with different peoples - to probe the accelerated chances and the anxieties unfolded whilst definitions of Hellenism and limits among Greeks and others have been uncovered to query. valuable to this quandary with definitions is the poem's illustration of house. Thalmann makes use of spatial theories from cultural geography and anthropology to argue that the Argo's itinerary defines area from a Greek point of view that's whilst certified. Its limits are uncovered, and the symptoms with which the Argonauts mark area by means of their passage shield the tales in their advanced interactions with non-Greeks. The ebook heavily considers many episodes within the narrative in regards to the Argonauts' redefinition of house and the results in their activities for the Greeks' state of affairs in Egypt, and it ends via contemplating Alexandria itself as an area that accommodated either Greek and Egyptian cultures.
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Extra info for Apollonius of Rhodes and the Spaces of Hellenism (Classical Culture and Society)
The work that has been done on Apollonius’s geography is valuable—indeed, indispensable for me. But it seems time for a different approach. In fact, a few modern scholars have addressed the topic of space (understood in this way) in the Argonautika, although for the most part brieﬂy. 34 In several articles on geography in the Argonautika that provide a rich background to the topic, Doris Meyer uses the notion of cognitive 31. Jacob 1990: 48–49. 32. , Delage 1930: 290–91; Williams 1991: 193; Clare 2002: 124–26; and, more subtly, Endsj 1997: 384–85.
This is a representation of space, in Lefebvre’s term, and appropriately so, since the distance between Libya and Colchis is being equated to that between earth’s eastern and western extremities. The text 4. Severin 1985: 102. 5. Vian and Delage 2002: I, 18, 117–18; III, 12–13. SPACE AND TIME IN THE ARGONAUTIKA 27 does not say that Libya represents the far west;6 that would normally be the Pillars of Herakles, as in Plato’s Phaedo (109a-b), where the river Phasis in Colchis also indicates extreme east.
Hartog himself sees this reaction as part of a larger enterprise of re-deﬁning Hellenism—a point that converges with the argument of this book. OUTLINE OF AN APPROACH 11 currents of Hellenistic culture. I would place the persistence of myth in the poem within the broader context of its spatiality, and I suggest later that this delineation of space is intimately connected with Hellenistic cultural processes. If “the map gave a spatial and temporal cohesiveness and homogeneity to data,”23 like Eros’s view from Mount Olympos, Apollonius gave a different kind of cohesion to a space made of very different places, with their own traditions and associated narratives.