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Journal articles on the topic 'Apollonios de Rhodes'

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Published: 4 June 2021
Last updated: 2 February 2022

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1

Cusset, Christophe. "Les Phéaciens d'Homère à Apollonios de Rhodes." Gaia : revue interdisciplinaire sur la Grèce Archaïque 7, no. 1 (2003): 379–86. http://dx.doi.org/10.3406/gaia.2003.1431.

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Cusset, Christophe. "Le nouveau héros épique comme interface intertextuelle entre Callimaque et Apollonios de Rhodes." Revue des Études Grecques 114, no. 1 (2001): 228–41. http://dx.doi.org/10.3406/reg.2001.4444.

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3

Rougier-Blanc, Sophie. "Utilisation dramatique des espaces chez Apollonios de Rhodes. Portes et zones de transition." Revue des Études Grecques 116, no. 1 (2003): 91–108. http://dx.doi.org/10.3406/reg.2003.4521.

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4

Pataki, Elvira. "Un « compagnon » à Apollonios de Rhodes [À propos de A Companion to Apollonius Rhodius, edited by Th. D. Papanghelis & A. Rengakos]." Gaia : revue interdisciplinaire sur la Grèce Archaïque 10, no. 1 (2006): 271–87. http://dx.doi.org/10.3406/gaia.2006.1505.

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5

Daniel-Muller, Bénédicte. "Théocrite, Apollonios de Rhodes et la réception de l'épopée homérique : le rôle du thème amoureux." Bulletin de l'Association Guillaume Budé 1, no. 2 (2006): 40–64. http://dx.doi.org/10.3406/bude.2006.2220.

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6

Politou-Marmarinou, Hélène. "Ορφέας ταξιδευτής: Από τις αρχαίες ελληνικές πηγές στην ποίηση του Κωστή Παλαμά." Σύγκριση 11 (January 31, 2017): 84. http://dx.doi.org/10.12681/comparison.10767.

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Le but de l'auteur est de montrer que le mythe littéraire d'Orphée qui, sous des aspects divers, parcourt toute la création poétique de Kostis Palamas, ne sort ni directement ni automatiquement des sources premières, les textes grecs anciens - tout comme Athéna dans son armure sortit de la tête de Zeus - mais qu'il y arrive après un long voyage et à travers des métamorphoses sous la plume de poètes étrangers, pour se transformer finalement en mythe personnel. Elle appuie son analyse sur une étude comparée de trois textes de Palamas (un extrait de La Flûte du Roi, la dernière partie des Douze Paroles du Tzigane et le dernier sonnet des «Patries») avec des textes grecs anciens (Apollodore d'Athènes, Apollonios de Rhodes, les Argonautiques d'Orphée) et des poèmes de Leconte de Lisle, de Théodore de Banville et d'André Chénier. L'auteur conclut sur la remarque que les noyaux constants du mythe personnel de Palamas, à savoir la fusion du panthéisme orphique dans le scientisme de son époque et la foi permanente en l'éternité de la Poésie, sont le résultat d'un processus intertextuel, à travers la réception personnelle de l'ancien mythe orphique par les poètes français.
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7

Rougier-Blanc, Sylvie. "Le regard des poètes sur l’architecture domestique dans la poésie grecque d’Homère à Apollonios de Rhodes : remarques sur une « poétique de la maison »." Pallas, no. 92 (April 1, 2013): 87–101. http://dx.doi.org/10.4000/pallas.141.

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8

Jackson, Steven. "Apollonius of Rhodes: Death on Tenos." Quaderni Urbinati di Cultura Classica 73, no. 1 (2003): 121. http://dx.doi.org/10.2307/20546761.

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9

Ojennus, Paul. "Apollonius of Rhodes, Hellenistic Philosophy, and Fate." American Journal of Philology 139, no. 2 (2018): 215–48. http://dx.doi.org/10.1353/ajp.2018.0012.

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10

Jackson, Steven. "Apollonius of Rhodes: Author of the "Lesbou Ktisis?"." Quaderni Urbinati di Cultura Classica 49, no. 1 (1995): 57. http://dx.doi.org/10.2307/20547279.

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11

Philbrick, Rachel. "THE LITERARY POLEMICS OF ANTH. PAL. 11.275." Classical Quarterly 70, no. 1 (May 2020): 261–67. http://dx.doi.org/10.1017/s0009838820000452.

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Καλλίμαχος τὸ κάθαρμα, τὸ παίγνιον, ὁ ξύλινος νοῦς,αἴτιος ὁ γράψας Αἴτια Καλλίμαχος.Callimachus [means] trash, trifle, wooden mind:the cause is the Callimachus who wrote Causes.This abusive epigram, probably composed in the first century c.e. by a certain Apollonius ‘Grammaticus’, has become famous on account of its false attribution to Apollonius of Rhodes and of its consequent identification as ‘evidence’ for the literary feud between Apollonius and Callimachus. Its literary features have attracted less interest. Cameron, for one, dismissed it, finding ‘no coherent literary thrust to the polemic’. I argue here that this epigram in fact shows close engagement with the poetics of Callimachus and his language of literary self-definition. As we find in other anti-Callimachean epigrams, the author of Anth. Pal. 11.275 crafts his insults by appropriating and transforming several Callimachean terms of literary-aesthetic value, which he then directs back against their creator.
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12

J.L. HILTON. "ON ISOPSEPHIC LINES IN HOMER AND APOLLONIUS OF RHODES." Classical Journal 106, no. 4 (2011): 385. http://dx.doi.org/10.5184/classicalj.106.4.0385.

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13

Adkin, Neil. "An Acrostic in Apollonius of Rhodes (Argon. 3.1008-1011)." Mnemosyne 72, no. 6 (October 31, 2019): 1029–35. http://dx.doi.org/10.1163/1568525x-12342711.

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14

González, José M., and Jose M. Gonzalez. "Musai Hypophetores: Apollonius of Rhodes on Inspiration and Interpretation." Harvard Studies in Classical Philology 100 (2000): 268. http://dx.doi.org/10.2307/3185219.

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15

Lawall, Gilbert, and Mary DeForest. "Apollonius of Rhodes: "Argonautica" Book III. R. L. Hunter." Classical Philology 86, no. 4 (October 1991): 340–46. http://dx.doi.org/10.1086/367275.

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16

Papanghelis, Theodore. "Hoary Ladies: Catullus 64.305 ff. and Apollonius of Rhodes." Symbolae Osloenses 69, no. 1 (January 1994): 41–46. http://dx.doi.org/10.1080/00397679408590878.

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17

Caldas, Thais Evangelista de Assis. "Os Argonautas, de Apolônio de Rodes, e a tradição literária." CODEX – Revista de Estudos Clássicos 1, no. 2 (December 5, 2009): 85. http://dx.doi.org/10.25187/codex.v1i2.2836.

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<div class="page" title="Page 1"><div class="layoutArea"><div class="column"><p><span>O objetivo deste artigo é investigar a tradição poética da Grécia que diz respeito ao mito de Jasão e Medeia. Assim, será analisado o jogo intertextual entre a epopeia alexandrina – representada pela obra <em>Os Argonautas</em>, de Apolônio de Rodes – e as poesias homérica, hesiódica e pindárica e também a tragédia euripidiana Medeia e os idílios XIII e XXII de Teócrito.</span></p><p><span><br /></span></p><p><strong>Apollonius of Rhodes’ Argonauts and literary tradition </strong></p><p><strong>Abstract</strong></p><div class="page" title="Page 1"><div class="section"><div class="layoutArea"><div class="column"><p><span>The aim of this paper is to investigate the Greek poetic tradition of the myth of Jason and Medea. This paper also analyzes the intertextual relationships between the Alexandrian Epic - represented by Apollonius of Rhodes’ Argonauts - and the Homeric poems, Hesiod and </span>Pindar and also the Euripidean tragedy Medea and the idylls of Theocritus XIII and XXII.</p><div class="page" title="Page 1"><div class="layoutArea"><div class="column"><p><span><strong>Keywords:</strong> Apollonius of Rhodes’ Argonauts; Alexandrian epic poems; intertextuality. </span></p></div></div></div></div></div></div></div><p><span><br /></span></p></div></div></div>
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18

FARMAKIDI, CALLIOPE MARIA. "8 — APOLLONIUS ET TAURISCUS AC RHODOS VINCULUMQUE." Bulletin of the Institute of Classical Studies 56, Supplement_104 (March 1, 2013): 149–70. http://dx.doi.org/10.1111/j.2041-5370.2013.tb02560.x.

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19

Jacobson, Howard. "Vergil, Aeneid 5.458–60." Classical Quarterly 49, no. 1 (May 1999): 329–30. http://dx.doi.org/10.1093/cq/49.1.329.

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20

Nelis, Damien P. "Iphias: Apollonius Rhodius,Argonautica1.311–61." Classical Quarterly 41, no. 1 (May 1991): 96–105. http://dx.doi.org/10.1017/s0009838800003578.

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As an Apollo-like (1.307–9) Jason leaves home to start the long journey in quest of the Golden Fleece a strange incident occurs: The first thing to be said about this scene is that it is almost certainly an invention of Apollonius Rhodius.
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21

O'Hara, James J. "Etymological Wordplay in Apollonius of Rhodes, "Aeneid" 3, and "Georgics" 1." Phoenix 44, no. 4 (1990): 370. http://dx.doi.org/10.2307/1088808.

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22

STEWART, SELINA. "‘APOLLO OF THE SHORE’: APOLLONIUS OF RHODES AND THE ACROSTIC PHENOMENON." Classical Quarterly 60, no. 2 (November 19, 2010): 401–5. http://dx.doi.org/10.1017/s0009838810000224.

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23

Barnes, Michael. "Oral Tradition and Hellenistic Epic: New Directions in Apollonius of Rhodes." Oral Tradition 18, no. 1 (2003): 55–58. http://dx.doi.org/10.1353/ort.2004.0006.

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24

Clauss, James J. "Apollonius of Rhodes and the Spaces of Hellenism (review)." American Journal of Philology 133, no. 2 (2012): 326–30. http://dx.doi.org/10.1353/ajp.2012.0019.

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25

Mason, H. C. "Jason’s Cloak and the Shield of Heracles." Mnemosyne 69, no. 2 (February 4, 2016): 183–201. http://dx.doi.org/10.1163/1568525x-12341830.

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This article discusses the relationship between Apollonius Rhodius and pseudo-Hesiod. It argues that the ecphrasis on Jason’s cloak (Arg. 1.721-767) alludes extensively to the Shield of Heracles and to other Hesiodic poetry. Although some of the parallels in question have been noted before, many have been underplayed or overlooked. Apollonius’ references to ‘Hesiod’ should direct the audience’s reading of the Argonautica: the echoes of the Shield of Heracles focus attention on Heracles, who functions as a foil to Jason throughout the Argonautica, and invite comparison and contrast between the two heroes. The recognition of these allusions also has implications for certain problems in Hellenistic poetry.
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26

Tsoucalas, Gregory, and Eirini Choremi. "Pheidias Apollonius (ca. 4th century BC), unveiling the ancient Greek medico philosophical school of the island of Rhodes." Acta medico-historica Adriatica 16, no. 1 (2018): 107–14. http://dx.doi.org/10.31952/amha.16.1.4.

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Drevna grčka Medicinsko-filozofska škola otoka Rodosa bila je tijekom povijesti zaboravljena. Međutim, otkriće kamenog stupa posvećenog Pheidiasu otkrilo je dijelove priče njezine povijesti. U 4. stoljeću prije Krista otok Rodos postao je mjesto značajnih zbivanja u filozofiji i medicini. Imajući i Asklepijeve hramove i Medicinsku školu s bogatom knjižnicom, Asklepijadi otoka Rodosa prenosili su svoja znanja budućim školama. Pheidias Apollonius bio je član rodoske škole, a grad-država Atena slavila ga je zbog njegova djelovanja. Njegova je veličina na neki način svjedočila nadmoći škole od koje je potekao.
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27

Davis, Martha A. "Ratis Avdax: Valerius Flaccus' Bold Ship." Ramus 18, no. 1-2 (1989): 46–73. http://dx.doi.org/10.1017/s0048671x00003039.

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Surprises await the reader who approaches the Argonautica of Valerius Flaccus expecting to find a pleasant but unchallenging version of the content of Apollonius Rhodius' epic retold in Vergilian style. The poem is much more than ‘a thrilling tale that has absorbed and delighted readers and hearers’ and much more than an imitation of the work of two great predecessors. If we consider the matter of story line alone, Valerius differs from Apollonius. He included the rescue of Hesione by Hercules, which was part of the myth of Argo but not used by Apollonius, and he created an entire book (Book 6) full of new material by recounting how Jason and the Argonauts joined Aeetes in a civil war at Colchis. The syntax, long supposed to be Vergilian, on closer examination appears to have departed from Vergil's ways.Valerius made his individuality clear from the beginning of his epic:prima deum magnis canimus freta peruia natis fatidicamque ratem, Scythici quae Phasidis oras ausa sequi mediosque inter iuga concita cursus rumpere flammifero tandem consedit Olympo.(Arg. 1.1-4)I sing the straits first navigable for great sons of gods and the prophetic ship that dared to seek the shores of Scythian Phasis, that dared to burst a course between clashing rocks, that settled down at last on fiery Olympus.
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28

Lee, Anthony W. "Two New Allusions: Samuel Johnson and the Book of Common Prayer, Boswell, and Apollonius of Rhodes." ANQ: A Quarterly Journal of Short Articles, Notes and Reviews 32, no. 3 (October 8, 2018): 144–48. http://dx.doi.org/10.1080/0895769x.2018.1527203.

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29

Trindade, Antonio. "re_5972_ylq." Revista Épicas 8, no. 2020 (December 30, 2020): 208–25. http://dx.doi.org/10.47044/2527-080x.2020v8.208225.

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In this paper, I try to approach the archetype of the wild woman from two characters, one from the classical literary tradition and the other from the oral literary tradition. The first is Medea, a character from the Hellenistic epic Argonautica, by the Alexandrian poet Apollonius of Rhodes. The second is Juliana, a character from the traditional Iberian ballad Juliana, sung by the informer Dona Maria, from the municipality of Santa Rosa de Lima / Sergipe, and published by the folklorist Jackson da Silva Lima in her Romanceiro Sergipano. The intertextual reading of the two poems aims to show how the archetype of the wild woman is configured in each of them and what are the implications of this configuration in the compared text messages. As theoretical support, the approach is based on the philosophical, philological, historical and psychological reflections, among others, of the following authors: Ana Alexandra Alves de Sousa, Rachel Gazolla, Marco Zingano, Donald Schüler, Salvatore D’Onofrio e Clarissa Pinkola Estés.
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West, Stephanie. "Archilochus' Message-stick." Classical Quarterly 38, no. 1 (January 1988): 42–48. http://dx.doi.org/10.1017/s0009838800031244.

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The second line of the poem in which Archilochus related his fable of the fox and the ape was a source of perplexity to Hellenistic scholars. According to Athenaeus Apollonius Rhodius explained it by reference to the Spartan practice of winding official dispatches round a staff or baton: ὅτι δ λευκῷ ἱμντι περιειλοντες τν σκυτλην οἱ Λκωνες ἔγρφον ἅ ἠβολοντο εἴρηκεν ἱκανς Ἀπολλώνιος Ῥδιος ν τῷ περ Ἀρχιλχου. This interpretation evidently failed to satisfy Aristophanes of Byzantium, who wrote a monograph (σγγραμμα) περ τς χνυμνης σκυτλη' view has held the field.
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Đokanović, Aleksandar. "Transformaties van de Argonautenmythe in de roman Een vreemde stam heeft mij geroofd van Willem Brakman." Neerlandica Wratislaviensia 28 (June 26, 2019): 149–63. http://dx.doi.org/10.19195/0860-0716.28.12.

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Transformations of the myth of the Argonauts in the novel Een vreemde stam heeft mij geroofd by Willem BrakmanThe following article deals with the transformation of the myth of Jason and the Argonauts in the novel Een vreemde stam heeft mij geroofd 1992 written by Willem Brakman. The legend of the Argonauts tells about a mythical journey in quest of the Golden Fleece. Working on his own version, Brakman relied on the epic poem The Argonautica written in the 3rd century BC by Apollonius of Rhodes. Brakman rewrote the myth of the Argonauts by placing the action in 20th-century Netherlands. The research aim is to discover in what way Brakman transforms the original story as set in The Argonautica and to compare these two versions. Brakman’s novel differs from the original in the changes to the plot or characters. Moreover, he combines the legend of the Argonauts with other mythical stories such as that of Oedipus, Odysseus, Theseus. Gérard Genette’s theory of intertextuality serves as the theoretical background of the article.
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32

Clare, R. J. "Catullus 64 and theArgonauticaof Apollonius Rhodius: allusion and exemplarity." Proceedings of the Cambridge Philological Society 42 (1997): 60–88. http://dx.doi.org/10.1017/s0068673500002042.

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The sixty-fourth poem of Catullus, a work which has in times past been dismissed as contrived, is now appreciated precisely because it iscarefullycontrived. The majority of modern scholarship seems willing, implicitly or explicitly, to look upon the poem's intricacies and apparent contradictions as constituting part of its attraction, acknowledging that artifice does not necessarily preclude art.The complexities of poem 64 are contingent to a large degree upon its interaction with earlier poetic models. Structural devices of narrative are borrowed from a variety of sources; themes and scenes are delineated so as to reveal their full meaning through reader awareness of other works; literary allusions pervade the text. Perhaps the most salient intertextual feature of Catullus' epyllion is its interaction with previous literary treatments of the myth of Jason and Medea. In this regard, it has long been recognised that a poem of central importance for the reading of Catullus 64 is theArgonauticaof Apollonius Rhodius, and this present exploration of allusion in poem 64 will concentrate on the intertextual connections between 64 and its Hellenistic epic predecessor.
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33

Zissos, Andrew. "The King's Daughter: Medea in Valerius Flaccus' Argonautica." Ramus 41, no. 1-2 (2012): 94–118. http://dx.doi.org/10.1017/s0048671x00000278.

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Medea's awakening love for Jason is the great theme of the third book of Apollonius Rhodius' Argonautica. At the opening of that book—that is to say, at the very centre of the four-book epic—the Hellenistic poet signals a programmatic redirection, invoking the Muse Erato to inspire his tale of Jason's winning of the golden fleece, aided by the love of the Colchian princess (Мηδείηϛ ὑπ' ἔϱωτι, Ap. Rhod. 3.3). This is the first mention of Medea in the poem. Writing a few centuries later, the Flavian poet Valerius Flaccus for the most part adheres closely to Apollonius' narrative outline. As we shall see, however, he manifests comparatively little interest in the love story between Jason and Medea, and takes a different approach to the problem of integrating Medea into the plot. Though, as with the earlier epic, she will not appear as a dramatis persona until the second half of the epic, she is mentioned at the very outset of the narrative (1.61-63), and a number of times thereafter in the early books. Thus by the time the Argonauts reach Colchis and Medea enters the narrative proper, she has already been presented to the reader in a number of ‘previews’.
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34

Kenny, Tim. "W.G. Thalmann Apollonius of Rhodes and the Spaces of Hellenism. Oxford: Oxford University Press, 2011. Pp. xiv + 262. £40. 9780199731572." Journal of Hellenic Studies 133 (2013): 192–93. http://dx.doi.org/10.1017/s0075426913000396.

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35

Mori, Anatole. "Apollonius of Rhodes - (T.D.) Papanghelis, (A.) Rengakos (edd.) Brill's Companion to Apollonius Rhodius. Second, revised edition. Pp. xvi + 479. Leiden and Boston: Brill, 2008. Cased, € 152; US$ 225. ISBN: 978-90-04-16185-6." Classical Review 60, no. 1 (March 8, 2010): 61–62. http://dx.doi.org/10.1017/s0009840x09990370.

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36

Kelly, Peter. "CRAFTING CHAOS: INTELLIGENT DESIGN IN OVID, METAMORPHOSES BOOK 1 AND PLATO'S TIMAEUS." Classical Quarterly 70, no. 2 (December 2020): 734–48. http://dx.doi.org/10.1017/s0009838821000094.

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Many attempts have been made to define the precise philosophical outlook of Ovid's account of cosmogony from the beginning of the Metamorphoses, while numerous different and interconnected influences have been identified including Homer, Hesiod, Empedocles, Apollonius Rhodius, Lucretius and Virgil. This has led some scholars to conclude that Ovid's cosmogony is simply eclectic, a magpie collection of various poetic and philosophical snippets haphazardly jumbled together, and with no significant philosophical dimension whatsoever. A more constructive approach could see Ovid's synthesis of many of the major cosmogonic works in the Graeco-Roman tradition as an attempt to match textually his all-encompassing history of the universe that purports to stretch from the first beginnings of the world up to the present day (Met. 1.3−4). Furthermore, if the beginning of the Metamorphoses is designed to be both cosmologically and intertextually all-encompassing, it is surprising that the influence of arguably the major philosophical work on cosmogony from the ancient world, Plato's Timaeus, remains to be evaluated.
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37

Sens, Alexander. "Hellenistic reference in the proem of Theocritus, Idyll 22." Classical Quarterly 44, no. 1 (May 1994): 66–74. http://dx.doi.org/10.1017/s0009838800017225.

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Theocritus' twenty-second idyll is cast in the form of a hymn to the Dioscuri, who are addressed in the proem as saviours of men, horses, and ships. This opening section of the idyll is modelled loosely on the short thirty-third Homeric hymn, and like that hymn contains an expanded account of the twins' rescue of ships about to be lost in a storm. As is hardly surprising, Theocritus in reworking the Homeric hymn draws on other literary antecedents as well, and like other Alexandrian poets makes prominent use of diction borrowed and adapted from the Homeric epics. At the same time, the proem also shares several points of contact, largely overlooked or disputed by previous scholarship, with the poetry of Theocritus' own contemporaries. In the present paper, I shall suggest that in the storm scene of the proem references to Aratus' Phaenomena and Apollonius Rhodius' Argonautica occur in a carefully arranged pattern with potentially significant implications for our understanding of the proem and the idyll as a whole.
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Klooster, Jacqueline. "Thalmann, W. G. 2011. Apollonius of Rhodes and the Spaces of Hellenism. New York, Oxford University Press. xiv, 262 p. Pr. $65.00. ISBN 9780199731572." Mnemosyne 65, no. 4-5 (2012): 797–800. http://dx.doi.org/10.1163/1568525x-12341248.

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39

Vessey, D. W. T. "R. L. Hunter (ed.): Apollonius of Rhodes, Argonautica, Book III. (Cambridge Greek and Latin Classics.) Pp. xi + 266. Cambridge University Press, 1989. £27.50 (Paper, £11.95)." Classical Review 40, no. 2 (October 1990): 471. http://dx.doi.org/10.1017/s0009840x00254681.

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40

Parkes, Ruth. "THE ‘ARGONAUTIC’ EXPEDITION OF THE ARGIVES: MODELS OF HEROISM IN STATIUS'THEBAID." Classical Quarterly 64, no. 2 (November 20, 2014): 778–86. http://dx.doi.org/10.1017/s0009838814000354.

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While Statius' decision to treat events in landlocked Thebes offered limited opportunity to integrate into his poem a maritime episode, which had become a staple epic ingredient by the first centurya.d.,theThebaidis dotted with references to the Argonauts' quest for the Golden Fleece, including a narrative flashback of the crew's time at Lemnos (Theb. 5.335–498). Following in a long tradition of cross-contamination between Argonautic and Theban literary texts (as shown by, for example, the ApollonianArgonautica's use of Antimachus'Thebaid), Statius' poem also evokes works of literature which narrate the legend, notably theArgonauticasof Apollonius Rhodius and Valerius Flaccus. A lack of scholarly focus on this latter area has generally led to a piecemeal scrutiny of individual allusive passages rather than a systematic treatment. However, Stover's recent paper paves the way for a more productive approach through its contention that theThebaidmakes widespread use of the mythic subject matter: ‘It … appears that Statius frequently appropriates the Argonautic tradition and that he does so largely to present the Argives as quasi Argonauts. This suggests that their adventure to conquer Thebes is analogous to the Argonauts’ voyage to Colchis.'
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Manuwald, Gesine. "What Do Humans Get to Know about the Gods and Their Plans? On Prophecies and Their Deficiencies in Valerius Flaccus' Argonautica." Mnemosyne 62, no. 4 (2009): 586–608. http://dx.doi.org/10.1163/156852509x384248.

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AbstractThis article discusses aspects of the communication between gods and humans in Valerius Flaccus' Flavian epic Argonautica by focusing on the situation of Jason and the Argonauts as well as on the Phineus episode in the fourth Book: although the gods in this poem, and Jupiter in particular, have specific plans for the fate of humans and the development of world history, they do not want humans to know those. As humans therefore receive only scattered and unclear information about the future, they remain uncertain and terrified, while retaining their confidence in the gods. The gods at least save humans from unnecessary, excessive suffering and allow them to entertain an unspecific hope of improvement in the future. Hence Valerius Flaccus' depiction of the attitude of the gods to humans and of its consequences for the lives of humans differs, in different ways, from both Apollonius Rhodius and Vergil and indicates how the poet interprets the general human condition. Recipients of the poem do get some idea of the larger framework in which the action is set (in contrast to characters), but the outlook remains gloomy.
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Nelis, Damien. "P. Dräger(ed., trans.): Apollonios von Rhodos: Die Fahrt der Argonauten. Pp. 592, map. Stuttgart: Reclam, 2002. Paper, €14.10, SFr 24.50. ISBN: 3-15-018231-X." Classical Review 55, no. 2 (October 2005): 693–94. http://dx.doi.org/10.1093/clrevj/bni379.

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43

Horsfall, Nicholas. "Virgil and The Poetry of Explanations." Greece and Rome 38, no. 2 (October 1991): 203–11. http://dx.doi.org/10.1017/s0017383500023585.

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The indebtedness of theAeneidto Homer in terms of plot and structure has been analysed in minute detail, and the hunt is indeed by no means at an end. Here and there, notably but not exclusively inAeneid4, long narrative sequences have been followed back to Apollonius Rhodius. Isolated episodes have been identified as owing much to Greek tragedy. But the pursuit of Virgil's principal narrative sources, already undertaken with furious critical acerbity in antiquity, is perhaps too heavily committed to a limited quantity of likely literary models and to certain patterns of enquiry, though these last have changed a good deal in recent years. If I seem to grumble about a narrowness of outlook that becomes at times oppressive and about the danger of conclusions ever more forced and improbable if we continue barking up the same few trees, it is because (i) I have worked on and off for nearly twenty-five years onAeneid7, where Virgil's sources are as mixed, complex and anomalous as they ever become and because (ii) I published recently a study (Vergilius35 (1989), 8–27) of narrative sequences inAeneid, which seemed to point strongly towards Virgil's attentive reading of Greek colonization stories. This is not the place to continue my one-man pursuit of Herodotus and Pindar in theAeneid?but it is high time that we looked at certain large narrative structures in the epic and asked whether we have really been framing the right questions about them.
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Plantinga, Mirjam. "(G.) Manuwald Die Cyzicus-Episode und ihre Funktion in den Argonautica des Valerius Flaccus. (Hypomnemata 127). Göttingen: Vandenhoeck & Ruprecht, 1999. Pp. 292. 3525252242. DM 96. - (C.) Pietsch Die Argonautika des Apollonios von Rhodos. Untersuchungen zum Problem der einheitlichen Konzeption des Inhalts. (Hermes Einzelschriften 80). Stuttgart: Franz Steiner Verlag, 1999. Pp. 307. 3515074643. DM 136." Journal of Hellenic Studies 122 (November 2002): 170–71. http://dx.doi.org/10.2307/3246225.

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Campbell, Malcolm. "R. Glei, S. Natzel-Glei (edd., trans., comm.): Apollonios von Rhodos: Das Argonautenepos I: Erstes und zweites Buch; II: Drittes und viertes Buch. (Texte und Forschung, 63, 64.) 2 vols. Pp. xxii + 193; xvi + 233. Darmstadt: Wissenschaftliche Buchgesellschaft, 1996. ISBN: 3-534-12975-X (Vol. I: 3-534-12184-8; Vol. II: 3-534-12185-6)." Classical Review 47, no. 2 (October 1997): 414. http://dx.doi.org/10.1017/s0009840x0025141x.

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Treppo, Julia Del. "Imiter Homère : sur la tmèse chez Apollonios de Rhodes." Aitia. Regards sur la culture hellénistique au XXIe siècle, no. 9.2 (December 31, 2019). http://dx.doi.org/10.4000/aitia.5092.

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Ripoll, François. "Valérius Flaccus (VII-VIII, 133) et Apollonios de Rhodes." Rursus, no. 3 (February 15, 2008). http://dx.doi.org/10.4000/rursus.215.

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Fayant, Marie-Christine. "Ampélos, Carpos et Hylas. Nonnos face à Théocrite et Apollonios de Rhodes." Aitia. Regards sur la culture hellénistique au XXIe siècle, no. 2 (July 11, 2012). http://dx.doi.org/10.4000/aitia.449.

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Dieu, Éric. "Le « meilleur » et le « pire » chez Apollonios de Rhodes, ou de l’art d’être plus « homérique » qu’Homère." Aitia. Regards sur la culture hellénistique au XXIe siècle, no. 9.2 (December 31, 2019). http://dx.doi.org/10.4000/aitia.5207.

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André, Laury-Nuria. "L’escale à Cyzique (Apollonios de Rhodes, Les Argonautiques, I, 922-1152) : espaces phobiques, stéréotypes paysagers et transfiguration." Rursus, no. 5 (March 11, 2010). http://dx.doi.org/10.4000/rursus.422.

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