By William G. Thalmann
Even if Apollonius of Rhodes' amazing epic poem at the Argonauts' quest for the Golden Fleece has all started to get the eye it merits, it nonetheless isn't really renowned 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' realizing 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 increased percentages and the anxieties unfolded while definitions of Hellenism and bounds among Greeks and others have been uncovered to query. critical to this trouble with definitions is the poem's illustration of area. Thalmann makes use of spatial theories from cultural geography and anthropology to argue that the Argo's itinerary defines area from a Greek standpoint that's whilst certified. Its limits are uncovered, and the symptoms with which the Argonauts mark area via their passage guard the tales in their complicated interactions with non-Greeks. The ebook heavily considers many episodes within the narrative with reference to the Argonauts' redefinition of house and the results in their activities for the Greeks' state of affairs in Egypt, and it ends by means of 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)
Representational space is alive: it speaks. 75 It is the space of emotions, but also the space constructed by and constructing social relations. 76 For illustration, think back to the Argonauts gazing outward from Mount Dindymon. Their ascent, their act of viewing, and their material experience of the panorama, organized according to the body, make up their spatial practice in this episode. 77 They are on the highest point of a peninsula that they have marked with enduring signs of their presence and its consequences (see chap.
25 23. Jacob 1999: 38. 24. Unless, that is, the information to this effect in fr. ] Bibl. 21) is derived from that poem. But note the editors’ comment: “locus dubiae ﬁdei, ubi nihil Hesiodeum nisi nomen Harpyiae (“a passage of doubtful reliability, where there is nothing Hesiodic except the Harpy’s name”). 25. 311–91), which ﬁlls the time back in his house until the Boreads return. This speech does have the nature of a periplous; it is essentially a list of places that the Argonauts will pass when they leave him.
The spatial in its role of bringing distinct temporalities into new conﬁgurations sets off new social processes. 60 In these accounts of place as produced and reconﬁgured by the intersection in it of various “trajectories” and their accompanying stories, and as an accumulation of narratives through a bodily movement that produces a spatial order, all the characteristics of space basic to my discussion of the Argonautika come together: space as relational, produced by and helping to shape social relations and thus to constitute identities over time and through a narrative process.