Theocritus: Space, Absence, and Desire discusses many of Theocritus's Idylls with emphasis on how these poems construct space--its contours and borders, along with the people, animals, and objects that fill it--and the equally important role of absence. Drawing on spatial theory from anthropology and cultural geography, author William G. Thalmann studies each poem in itself and in its connections with other poems, so that a loose coherence emerges among them. Spatially, the Ptolemaic empire provides a setting and reference point for the various types of Idylls (bucolic, urban, mythological, and encomiastic poems), in ways that help legitimate it. In all the idylls, however, space is constructed selectively from particular perspectives, so that it reflects and shapes people's relations with each other and humans' relations with nature. The bucolic Idylls in particular raise questions about being in and out of place and relations between self and other that would have been important under the conditions of mobility and intercultural contact in the early Hellenistic period. Yet theirs is a fictional world, defined more by its margins than by its center, and visions of fullness and presence of nature are always distanced from the reader. Absence is constitutive of this world, just as absence of the beloved is the precondition for the desire of bucolic characters and prompts their singing. Their desire mirrors the desire of readers for the absent bucolic world that the poems arouse and that keeps them reading.

Theocritus: Space, Absence, and Desire discusses many of Theocritus''s Idylls with emphasis on how these poems construct space--its contours and borders, along with the people, animals, and objects that fill it--and the equally important role of absence. Drawing on spatial theory from anthropology and cultural geography, author William G. Thalmann studies each poem in itself and in its connections with other poems, so that a loose coherence emerges among them. Spatially, the Ptolemaic empire provides a setting and reference point for the various types of Idylls (bucolic, urban, mythological, and encomiastic poems), in ways that help legitimate it. In all the idylls, however, space is constructed selectively from particular perspectives, so that it reflects and shapes people''s relations with each other and humans'' relations with nature. The bucolic Idylls in particular raise questions about being in and out of place and relations between self and other that would have been important under the conditions of mobility and intercultural contact in the early Hellenistic period. Yet theirs is a fictional world, defined more by its margins than by its center, and visions of fullness and presence of nature are always distanced from the reader. Absence is constitutive of this world, just as absence of the beloved is the precondition for the desire of bucolic characters and prompts their singing. Their desire mirrors the desire of readers for the absent bucolic world that the poems arouse and that keeps them reading.

Theocritus: Space, Absence, and Desire discusses many of Theocritus''s Idylls with emphasis on how these poems construct space--its contours and borders, along with the people, animals, and objects that fill it--and the equally important role of absence. Drawing on spatial theory from anthropology and cultural geography, author William G. Thalmann studies each poem in itself and in its connections with other poems, so that a loose coherence emerges among them. Spatially, the Ptolemaic empire provides a setting and reference point for the various types of Idylls (bucolic, urban, mythological, and encomiastic poems), in ways that help legitimate it. In all the idylls, however, space is constructed selectively from particular perspectives, so that it reflects and shapes people''s relations with each other and humans'' relations with nature. The bucolic Idylls in particular raise questions about being in and out of place and relations between self and other that would have been important under the conditions of mobility and intercultural contact in the early Hellenistic period. Yet theirs is a fictional world, defined more by its margins than by its center, and visions of fullness and presence of nature are always distanced from the reader. Absence is constitutive of this world, just as absence of the beloved is the precondition for the desire of bucolic characters and prompts their singing. Their desire mirrors the desire of readers for the absent bucolic world that the poems arouse and that keeps them reading.

Although Apollonius of Rhodes' extraordinary epic poem on the Argonauts' quest for the Golden Fleece has begun to get the attention it deserves, it still is not well known to many readers and scholars. This book explores the poem's relation to the conditions of its writing in third century BCE Alexandria, where a multicultural environment transformed the Greeks' understanding of themselves and the world. Apollonius uses the resources of the imagination - the myth of the Argonauts' voyage and their encounters with other peoples - to probe the expanded possibilities and the anxieties opened up when definitions of Hellenism and boundaries between Greeks and others were exposed to question. Central to this concern with definitions is the poem's representation of space. Thalmann uses spatial theories from cultural geography and anthropology to argue that the Argo's itinerary defines space from a Greek perspective that is at the same time qualified. Its limits are exposed, and the signs with which the Argonauts mark space by their passage preserve the stories of their complex interactions with non-Greeks. The book closely considers many episodes in the narrative with regard to the Argonauts' redefinition of space and the implications of their actions for the Greeks' situation in Egypt, and it ends by considering Alexandria itself as a space that accommodated both Greek and Egyptian cultures.

Although Apollonius of Rhodes'' extraordinary epic poem on the Argonauts'' quest for the Golden Fleece has begun to get the attention it deserves, it still is not well known to many readers and scholars. This book explores the poem''s relation to the conditions of its writing in third century BCE Alexandria, where a multicultural environment transformed the Greeks'' understanding of themselves and the world. Apollonius uses the resources of the imagination - the myth of the Argonauts'' voyage and their encounters with other peoples - to probe the expanded possibilities and the anxieties opened up when definitions of Hellenism and boundaries between Greeks and others were exposed to question. Central to this concern with definitions is the poem''s representation of space. Thalmann uses spatial theories from cultural geography and anthropology to argue that the Argo''s itinerary defines space from a Greek perspective that is at the same time qualified. Its limits are exposed, and the signs with which the Argonauts mark space by their passage preserve the stories of their complex interactions with non-Greeks. The book closely considers many episodes in the narrative with regard to the Argonauts'' redefinition of space and the implications of their actions for the Greeks'' situation in Egypt, and it ends by considering Alexandria itself as a space that accommodated both Greek and Egyptian cultures.

Theocritus: Space, Absence, and Desire discusses many of Theocritus's Idylls with emphasis on how these poems construct space--its contours and borders, along with the people, animals, and objects that fill it--and the equally important role of absence. Drawing on spatial theory from anthropology and cultural geography, author William G. Thalmann studies each poem in itself and in its connections with other poems, so that a loose coherence emerges among them. Spatially, the Ptolemaic empire provides a setting and reference point for the various types of Idylls (bucolic, urban, mythological, and encomiastic poems), in ways that help legitimate it. In all the idylls, however, space is constructed selectively from particular perspectives, so that it reflects and shapes people's relations with each other and humans' relations with nature. The bucolic Idylls in particular raise questions about being in and out of place and relations between self and other that would have been important under the conditions of mobility and intercultural contact in the early Hellenistic period. Yet theirs is a fictional world, defined more by its margins than by its center, and visions of fullness and presence of nature are always distanced from the reader. Absence is constitutive of this world, just as absence of the beloved is the precondition for the desire of bucolic characters and prompts their singing. Their desire mirrors the desire of readers for the absent bucolic world that the poems arouse and that keeps them reading.

Theocritus: Space, Absence, and Desire discusses many of Theocritus''s Idylls with emphasis on how these poems construct space--its contours and borders, along with the people, animals, and objects that fill it--and the equally important role of absence. Drawing on spatial theory from anthropology and cultural geography, author William G. Thalmann studies each poem in itself and in its connections with other poems, so that a loose coherence emerges among them. Spatially, the Ptolemaic empire provides a setting and reference point for the various types of Idylls (bucolic, urban, mythological, and encomiastic poems), in ways that help legitimate it. In all the idylls, however, space is constructed selectively from particular perspectives, so that it reflects and shapes people''s relations with each other and humans'' relations with nature. The bucolic Idylls in particular raise questions about being in and out of place and relations between self and other that would have been important under the conditions of mobility and intercultural contact in the early Hellenistic period. Yet theirs is a fictional world, defined more by its margins than by its center, and visions of fullness and presence of nature are always distanced from the reader. Absence is constitutive of this world, just as absence of the beloved is the precondition for the desire of bucolic characters and prompts their singing. Their desire mirrors the desire of readers for the absent bucolic world that the poems arouse and that keeps them reading.

Theocritus: Space, Absence, and Desire discusses many of Theocritus''s Idylls with emphasis on how these poems construct space--its contours and borders, along with the people, animals, and objects that fill it--and the equally important role of absence. Drawing on spatial theory from anthropology and cultural geography, author William G. Thalmann studies each poem in itself and in its connections with other poems, so that a loose coherence emerges among them. Spatially, the Ptolemaic empire provides a setting and reference point for the various types of Idylls (bucolic, urban, mythological, and encomiastic poems), in ways that help legitimate it. In all the idylls, however, space is constructed selectively from particular perspectives, so that it reflects and shapes people''s relations with each other and humans'' relations with nature. The bucolic Idylls in particular raise questions about being in and out of place and relations between self and other that would have been important under the conditions of mobility and intercultural contact in the early Hellenistic period. Yet theirs is a fictional world, defined more by its margins than by its center, and visions of fullness and presence of nature are always distanced from the reader. Absence is constitutive of this world, just as absence of the beloved is the precondition for the desire of bucolic characters and prompts their singing. Their desire mirrors the desire of readers for the absent bucolic world that the poems arouse and that keeps them reading.

Although Apollonius of Rhodes' extraordinary epic poem on the Argonauts' quest for the Golden Fleece has begun to get the attention it deserves, it still is not well known to many readers and scholars. This book explores the poem's relation to the conditions of its writing in third century BCE Alexandria, where a multicultural environment transformed the Greeks' understanding of themselves and the world. Apollonius uses the resources of the imagination - the myth of the Argonauts' voyage and their encounters with other peoples - to probe the expanded possibilities and the anxieties opened up when definitions of Hellenism and boundaries between Greeks and others were exposed to question. Central to this concern with definitions is the poem's representation of space. Thalmann uses spatial theories from cultural geography and anthropology to argue that the Argo's itinerary defines space from a Greek perspective that is at the same time qualified. Its limits are exposed, and the signs with which the Argonauts mark space by their passage preserve the stories of their complex interactions with non-Greeks. The book closely considers many episodes in the narrative with regard to the Argonauts' redefinition of space and the implications of their actions for the Greeks' situation in Egypt, and it ends by considering Alexandria itself as a space that accommodated both Greek and Egyptian cultures.

Although Apollonius of Rhodes'' extraordinary epic poem on the Argonauts'' quest for the Golden Fleece has begun to get the attention it deserves, it still is not well known to many readers and scholars. This book explores the poem''s relation to the conditions of its writing in third century BCE Alexandria, where a multicultural environment transformed the Greeks'' understanding of themselves and the world. Apollonius uses the resources of the imagination - the myth of the Argonauts'' voyage and their encounters with other peoples - to probe the expanded possibilities and the anxieties opened up when definitions of Hellenism and boundaries between Greeks and others were exposed to question. Central to this concern with definitions is the poem''s representation of space. Thalmann uses spatial theories from cultural geography and anthropology to argue that the Argo''s itinerary defines space from a Greek perspective that is at the same time qualified. Its limits are exposed, and the signs with which the Argonauts mark space by their passage preserve the stories of their complex interactions with non-Greeks. The book closely considers many episodes in the narrative with regard to the Argonauts'' redefinition of space and the implications of their actions for the Greeks'' situation in Egypt, and it ends by considering Alexandria itself as a space that accommodated both Greek and Egyptian cultures.