By Sheila Ager, Reimer Faber
The Hellenistic interval was once a time of unheard of cultural alternate. within the wake of Alexander’s conquests, Greeks and Macedonians started to come upon new peoples, new principles, and new methods of lifestyles; as a result, this period is mostly thought of to were one among unequalled cosmopolitanism. for plenty of contributors, even though, the broadening of horizons introduced with it an identification situation and a feeling of being adrift in a global that had gone through an intensive structural change.
Belonging and Isolation within the Hellenistic World provides essays by way of prime overseas students who examine how the cosmopolitanism of the Hellenistic age additionally caused tensions among contributors and groups, and among the small area people and the mega-community of oikoumene, or ‘the inhabited earth.’ With a variety of social, creative, monetary, political, and literary views, the participants supply a full of life exploration of the tensions and possibilities of existence within the Hellenistic Mediterranean.
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Extra info for Belonging and Isolation in the Hellenistic World
We do not know which biographical circumstances led Meleager to Kos, but in the context of his poetic autobiography the place seems well chosen indeed: through its link with Philadelphos, to which the poet subtly draws our attention, the island appears associated with one of Hellas’s new cultural centres, functioning, so to speak, as an intersection between the two worlds, traditional Greece and the broader Hellenistic oikoumene. It is noteworthy that Meleager’s physical journey towards Greece, which on a metaphorical level symbolizes his intellectual pursuit of true Hellenicity, should end in a sort of liminal space that simultaneously points in both directions and makes Meleager a compatriot of the Alexandrian patron of arts.
Meleager thus combines a centripetal with a centrifugal movement (reflected too in Ptolemy’s migration from Kos to 26 Regina Höschele Egypt), both of which serve to bridge, if not eliminate, the gulf between the two worlds. As we have seen, Meleager advocates a cosmopolitan Weltanschauung in order to affiliate himself with the cultural elite. In what follows, I would like to argue that his cosmopolitanism is also in harmony with the Garland’s overall poetological discourse, which is based on the ideas of blending and entwining, of bringing distinct elements together in a heterogeneous, yet coherent, whole.
Hymn 4 and Theokr. Id. 17, see Hunter 2003: 5–6. An astonishing parallel to Vergil’s epitaph is provided by a Greek inscription from the fifth century BC (CEG 77): Σπάρτα μὲν πατρίς ἐστιν, ἐν εὐρυχόροισι <δ’> Ἀθάναις / ἐθράφθε, θανάτο δὲ ἐνθάδε μοῖρ’ ἔχιχε. For this analogy and the reception of Vergil’s epitaph in Latin sepulchral epigram (both literary and inscriptional), see Frings 1998. 1). Remarkably, the Roman world is almost completely excluded from Meleager’s poetic universe, except for one reference to a Ῥωμαϊκὴ λοπάς in Anth.