By William G. Thalmann
Even if Apollonius of Rhodes' outstanding epic poem at the Argonauts' quest for the Golden Fleece has started to get the eye it merits, it nonetheless isn't popular to many readers and students. This booklet 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 chances and the anxieties spread out while definitions of Hellenism and bounds among Greeks and others have been uncovered to query. primary to this trouble 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 even as certified. Its limits are uncovered, and the symptoms with which the Argonauts mark area through their passage protect the tales in their complicated interactions with non-Greeks. The publication heavily considers many episodes within the narrative in regards to the Argonauts' redefinition of area and the consequences in their activities for the Greeks' scenario in Egypt, and it ends through contemplating Alexandria itself as an area that accommodated either Greek and Egyptian cultures.
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Even though Apollonius of Rhodes' striking epic poem at the Argonauts' quest for the Golden Fleece has all started to get the eye it merits, it nonetheless isn't popular to many readers and students. This e-book explores the poem's relation to the stipulations of its writing in 3rd century BCE Alexandria, the place a multicultural setting remodeled the Greeks' figuring out of themselves and the realm.
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Extra info for Apollonius of Rhodes and the Spaces of Hellenism (Classical Culture and Society)
Detienne and Vernant 1978: 152. Cf. Montiglio 2005:8. 12. Cf. Nagy 1979: 339–40. The Hellespont’s name marks the danger of the pontos when it is not successfully brought under the control of human culture by Poros. 13. Cf. 540–46) sets the signiﬁcance of the entire voyage.
Foucault 1986: 22 (the text of a lecture delivered in 1967). Cf. the title of Warf and Arias 2009: The Spatial Turn. Note, however, that both Foucault and that title imply the privileging of space over time—merely an inversion of the previous situation. I want to argue for their equal importance and their mutual implication. 50. Foucault 1980: 70. , 1980: 149–50; 1984: 246, 253, in addition to the one just cited) Foucault showed a deep understanding of the issues surrounding space. Although I have used his ideas here and there in this book, I have not done so systematically because, although much of his work is implicitly concerned with space, he never worked out or made explicit the relation he claimed between space and power.
As Tuan 1977: 3 says, “Space and place are basic components of the lived world; we take them for granted. ” 15. Many geographers today, especially cultural geographers, would not accept this description of their ﬁeld. It is, however, what is commonly meant in discussions of geography in Apollonius—understandably so, since the fundamentals of a positivist geography were laid down in the Hellenistic period. 16. For example, Delage 1930; Pearson 1938; Zanker 1987: 116–19; Romm 1992: 194–-96; Endsj 1997; Hurst 1998; Meyer 1998, 2008; Nishimura-Jensen 2000; M.
Apollonius of Rhodes and the Spaces of Hellenism (Classical Culture and Society) by William G. Thalmann