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By William G. Thalmann

Even though Apollonius of Rhodes' impressive epic poem at the Argonauts' quest for the Golden Fleece has started 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 atmosphere reworked the Greeks' figuring out 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 multiplied probabilities and the anxieties unfolded whilst definitions of Hellenism and bounds among Greeks and others have been uncovered to query. primary to this difficulty 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 point of view that's even as certified. Its limits are uncovered, and the indicators with which the Argonauts mark area by way 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 through contemplating Alexandria itself as an area that accommodated either Greek and Egyptian cultures.

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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. On the relation of this poem to the Argonautika, see Hunter 2004 and Cusset 2004b. 27. , 478, 492–93, 539, 549, 580–81, 587–88, 608, 849, 1016, 1053. 28. See also lines 170–73 and 881–86. 29. Jacob 1981: 26–56. 30. Hunter 2004: 218–23.

74. Lefebvre 1991: 42. 75. Merrifield 1993. 76. ” This kind of openness is not visible in the Argonautika, and so I shall emphasize appropriation of spaces of representation, especially in connection with parts of the poem set at sites of Greek colonies. In this regard, Tilley, although he never cites Lefebvre, shows how the gap might be bridged between capitalist space as described by Lefebvre and the space of earlier cultures: “If the political qualities of a capitalist landscape relate to a dominant cultural construction of a ‘useful,’ disciplinary space of social control, pre-capitalist spaces are no less invested with forms of power, but within a qualitatively different landscape invested with mythological understandings and ritual knowledges intimately linked with bodily routines and practices” (1994: 22).

If this was in the shape of a chlamys or Greek military cloak, like the city of Alexandria itself, and Eratosthenes intended it that way (cf. frr. 14), then his scientific map was not independent of Greek cultural presuppositions or perhaps even of imperialist ideology. See Jacob 1999: 31. For an explanation of what was meant by the comparison, see Zimmermann 2002. 19. These statements about Eratosthenes’ map summarize Jacob 1999: 30–35, 40–46. Cf. Jacob 1998: 28–30 for Alexandrian geography in the context of the Library.

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