By Edited by Theodore D. Papanghelis and Antonios Rengakos
This quantity on Appolonius of Rhodes, whose "Argonautica" is the only full-length epic to outlive from the Hellenistic interval, contains articles through 14 students from throughout Europe and the United States. Their contributions hide quite a lot of matters from the heritage of the textual content and the issues of the poet's biography via questions of fashion, literary strategy and intertextual kinfolk to the epic's library and cultural reception. the purpose is to provide an summary of the scholarly dialogue in those components and supply a survey of tendencies in Apollonian reviews.
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Additional resources for A Companion to Apollonius Rhodius
437 (3rd cent. ) Columb. inv. 437 (3rd cent. ) Oxy. 2691 (1st cent. ) Oxy. 2701 (3rd cent. ) Oxy. 2701 (3rd cent. ). Bibliography on the papyri in Vian (1974a) LXXXVIII-XC, to be supplemented by the "Nachtrag" of Henrichs to P. Mil. 6 + P. Colon, inv. , and in Vian (1980) IX-XI with reference to Haslam (1978); list of Argonautica papyri in Del Corno (1973) 543 and F. Webel, APF 21 (1971) 173. Pack Nr. 27-9, inv. 8439). 2. The Medieval Tradition Those studying the history of the text of the 5835 lines of the Argonautica can count on a number of excellent works.
Fusillo attacks the epic with the complete arsenal of modern narratology: in full war regalia he scares away good old classical scholars with evil verbal spectres like "Analessi/Prolessi omodiegetiche/eterodiegetiche interne/ esterne" and the like, which has not helped the reception of his book. In the context of this survey it is not possible to comment on all aspects of this rich study, which undoubtedly deserves more attention. e. g. g. cd'tia as actualization of myths in the narrator's present); ethnographic excursions, eioppocaeic; and similes are also studied in terms of their specific narratological function, and at the end the meta-epic character of the Argonautica is clarified through the alternation of narrative perspectives and manifold authorial comments (more recent studies along the same lines are Byre , Angio  and finally Albis ).
In this case literary tradition, popular beliefs and reality coalesce, but Frankel is certainly correct in attributing to Apollonius a rational worldview, whereby the poet keeps a selfconscious distance from the supernatural elements he found in myth and included in his epic. Most studies in the area of cultural history concentrate on particular points which are not applied to the interpretation of the epic as a whole. Some examples: Markovich (1969) discusses the rituals Jason performs on the corpse of Apsyrtos ("blood-brotherhood with the dead man") but does not touch on the implicit moral question; Smid (1970) interprets the tidal wave in the passage through the Clashing Rocks as a "tsunami", a natural phenomenon, without drawing any conclusion as to the navigational achievements of the Argonauts; Werner (1980) correctly points out that Kirke and Medea talk in the language of the Colchians so that Jason cannot understand them, but does not relate it to the KOIVT) spoken elsewhere in the epic; Kessels (1982) studies the dreams in the Argonautica without deducing a conception of dreaming peculiar to Apollonius and based on post-Aristotelian science.