By William G. Thalmann
Even though Apollonius of Rhodes' remarkable 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 setting remodeled the Greeks' knowing of themselves and the area. 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 improved chances and the anxieties unfolded whilst definitions of Hellenism and limits among Greeks and others have been uncovered to question. critical 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 house from a Greek standpoint that's whilst certified. Its limits are uncovered, and the symptoms with which the Argonauts mark house by means of their passage shield the tales in their advanced interactions with non-Greeks. The ebook heavily considers many episodes within the narrative with reference 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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Additional resources for Apollonius of Rhodes and the Spaces of Hellenism (Classical Culture and Society)
I cannot understand much of what Walter Benjamin does in his Arcades project without appealing to relational ideas about the spacetime of memory. I cannot even understand the idea of the city without situating it in relational terms. If, furthermore, I ask the question, of what the Basilica of Sacré-Coeur in Paris, Tiananmen Square in Beijing, or “Ground Zero” in Manhattan means, then I cannot come to a full answer without invoking relationalities. 45 Because relations are constantly being created and re-created, experiences and memories formed and reformed, relational space involves a non-Cartesian subject that is not necessarily determined but shaped in important ways by those relations.
My translation takes δολιχῆς as describing “paths” in hypallage, following Vian and Delage, and in accord with its usual meaning, to refer to the length of objects, journeys and roads, and time. If this sense could be extended here so that it describes the word it grammatically modiﬁes, “sea,” the adjective would emphasize its vastness and so the need for paths. ” 9. Detienne and Vernant 1978: 140–62. Cf. Nagy 1979: 339–45. 10 Poros is thus a principle of spatial orientation and as such is active in navigation.
69 Landscapes are not just the setting of human culture, but like all 65. Despite Tuan 1977: 179, whose opposition of space (as movement) to place (as rest) leads him to consider place static. 66. . a process whereby the reproduction of social and cultural forms, the formation of biographies, and the transformation of nature ceaselessly become one another at the same time that time-space speciﬁc activities and power relations ceaselessly become one another” (282). 67. Tuan 1977: 38. ” 68. See Tuan 1978b: 12, who uses the example of the commute to and from work: “Going to work is a move outward and forward into the future; returning home, by contrast, is going back in space and time.
Apollonius of Rhodes and the Spaces of Hellenism (Classical Culture and Society) by William G. Thalmann