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 really 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 setting 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 accelerated chances and the anxieties spread out whilst definitions of Hellenism and limits among Greeks and others have been uncovered to query. imperative to this quandary 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 house from a Greek point of view that's while certified. Its limits are uncovered, and the symptoms with which the Argonauts mark house through their passage protect 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' scenario 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)
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.
The poem thus offers its readers a relational understanding of the world. 81 78. Lefebvre 1991: 39. 79. I ﬁnd that Harvey 2006: 279–80 has a similar understanding of this question. 80. On Timosthenes see Fraser 1972: I, 522. 81. It may seem strange that I have not mentioned here a famous and more properly literary approach to space and time, Bakhtin’s concept of the chronotope. I would say that the spatio-temporality of the Argonautika has much in common with the chronotope of the “adventure novel of everyday life” as Bakhtin describes it (1981: 111–29) and has moved away from that of epic.
29 This treatment of space is very different from Apollonius’s. The ﬁnal effect of the Argonautika in the reader’s mind might be something like a mental map of part of the Black Sea and much of the Mediterranean, but it is subjective, built up from the narrative of the Argonauts’ experience of that space as the Argo connects place with place. 30 It is also true that Apollonius does not try to be complete but is selective. Even within the area covered by the voyage he does not mention every region and tribe, so that it is clear that he is constructing a model rather than trying to describe a geographical 26.