The use of Greek mythology was widespread among Renaissance literary texts. The work of Ovid was used foremost as it constituted an important classical source for the literary tradition at that time. Ovid’s Metamorphoses played a very important role in the transmission of a mythological world, becoming a suitable frame for poetry. The Elizabethans were thought to be intrigued with mythical gods and their transformations into mortal bodies. These myths represented the nature of expressing the processes of human emotion and foremost the anguish of love. Metamorphoses implies love as the primary reality of humans thus Ovid’s writing explores the idea of gods falling in love in human form.
Cardinal Wolsey’s introduction of Metamorphoses into the English schooling curriculum during the sixteenth century gave prominence to Ovid’s influence at the time. It became popular to students, such as Shakespeare, to learn the poem so that they could adapt and imitate it in Latin verse. Though Shakespeare was familiar with the poem in its Latin form he preferred Arthur Golding’s 1567 translated adaptation. Golding was a moralist whose interpretation of Metamorphoses was that the poem “was a punishment for sexual unnaturalness” howsoever, writers such as Shakespeare and Marlowe were more interested in the romanticism in the poem rather than moralising the characters’ actions. Greek mythology was an essential focus in poetry as it constituted the erotic love narrative background which was a flourishing poetic theme towards the end of the sixteenth century. Shakespeare would have been aware of the fantastic reception of these narrative poems and this is why he contributed to the subject by writing the epyllion of Venus and Adonis in April 1593 which...
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... purpose. There are many external hunting references in the poem, especially in the love making verse, where terms such as ‘vulture’, ‘wild bird’ and ‘falcon’ are associated with Venus. It can be perceived that Adonis becomes the hunted which alludes to the Greek myth of Diana and Actaeon. The tale tells of Diana, the mythological goddess of hunting, who similarly becomes the hunted when Actaeon, the heroic Theban huntsman, spies on her from behind a bush whilst she is bathing. In traditional romantic poetry it is usual for the male to rest lustful gazes on the female, however Shakespeare plays with conventionality by making Adonis the object of desire that Venus hide and gazes at. Adonis’ sacred beauty presents him as feminine whereas Venus’ pursuing presents her as masculine and quite aggressive. Her aggression is conveyed in the coarse description of her kisses.
As one of the most well known ancient Roman love poets, Ovid has demonstrated bountiful talents within his writing. When reading myths from his book titled Metamorphoses, you gain an enlightening insight of how he viewed mythology. To Ovid, love was the origin of everything. Therefore, it should not come as a surprise that most of his poems relate to the theme of love. However, not all poets are the same and every re-telling of a myth has its own unique perspective. In this paper I will compare and contrast the myth of Medea in Euripides Medea and Ovid’s Metamorphoses Book 7. I will then explain how Ovid’s approach to love and loss correlate to his general approach to myth as a whole. I will support my belief with evidence from Ovid’s Metamorphoses Book 14.
It is also significant that he has intentionally broken away from the stereotypical austere images of the gods, and has set his gods at the opposite end of the scale to the Virgilian gods. BIBLIOGRAPHY: OVID METAMORPHOSES Translated by A.D.Melville VIRGIL THE AENEID Translated by R.Fitzgerald D.C.Feeny The Gods in Epic G.K.Galinsky Ovid's Metamorphoses R.O.A.M.Lyne Further Voices in Virgil's Aeneid Wilkinson Ovid Recalled C.H.Wilson Jupiter and the Fates in the Aeneid --------------------------------------------------------------------- [1] Virgil's Aeneid: book: 1.5 ff.
Sophocles’ Oedipus Rex introduced the one of the most important tragic heroes of Greek literature. First performed in the fifth century B.C.E., the play is centered around Oedipus, the king of the Greek city-state Thebes, and his struggle to conquer his emotions as he seeks out the true story of his life. This work, inspired by a well-known Greek myth, scrutinizes both the tragic flaws of Oedipus and his heroism. Examples of Oedipus’ tragic flaws abound in the play. In his condemnation of Tiresias and Creon, Oedipus is controlled by his emotions. However, the heroism of Oedipus is also an essential theme of the drama, though it is often downplayed. Despite this, careful analysis can uncover many instances in which Oedipus exhibits his heroism by attempting to control his emotions and discover the truth of his origins. In his finest moments, Oedipus is in complete command of his emotions as he searches for the truth, while at his nadir, Oedipus is completely controlled by his emotions and is absolutely unpredictable. This contrast is, in large part, what makes Oedipus a tragic hero. Oedipus, King of Thebes, is among the greatest Hellenistic tragic heroes because of his fight to overcome his greatest flaw, his uncontrollable anger, as he heroically searches for the truth.
The elaborate soliloquy spoken by Othello as he approaches his sleeping wife (V.ii.1-22) contains some splendid images, such as “chaste stars,” “monumental alabaster,” “flaming minister,” and “Promethean heat,” but its key words are simple and used repeatedly: cause, soul, blood, die, light, love, and weep. In his last sustained speech (V.ii.338-56), the images are fewer and approached through the simplest words (“Speak of me as I am”) and most blatant antitheses (“loved not wisely, but too well”). (xiv)
The Greeks believed that the earth was formed before any of the gods appeared. The gods, as the Greeks knew them, all originated with Father Heaven, and Mother Earth. Father Heaven was known as Uranus, and Mother Earth, as Gaea. Uranus and Gaea raised many children. Amoung them were the Cyclopes, the Titans, and the Hecatoncheires, or the
The society in which classical myths took place, the Greco-Roman society was a very patriarchal one. By taking a careful gander at female characters in Greco-Roman mythology one can see that the roles women played differ greatly from the roles they play today. The light that is cast upon females in classical myths shows us the views that society had about women at the time. In classical mythology women almost always play a certain type of character, that is to say the usual type of role that was always traditionally played by women in the past, the role of the domestic housewife who is in need of a man’s protection, women in myth also tended to have some unpleasant character traits such as vanity, a tendency to be deceitful, and a volatile personality. If one compares the type of roles that ladies played in the myths with the ones they play in today’s society the differences become glaringly obvious whilst the similarities seem to dwindle down. Clearly, and certainly fortunately, society’s views on women today have greatly changed.
The great Sophoclean play, Oedipus Rex is an amazing play, and one of the first of its time to accurately portray the common tragic hero. Written in the time of ancient Greece, Sophocles perfected the use of character flaws in Greek drama with Oedipus Rex. Using Oedipus as his tragic hero, Sophocles’ plays forced the audience to experience a catharsis of emotions. Sophocles showed the play-watchers Oedipus’s life in the beginning as a “privileged, exalted [person] who [earned his] high repute and status by…intelligence.” Then, the great playwright reached in and violently pulled out the audience’s most sorrowful emotions, pity and fear, in showing Oedipus’s “crushing fall” from greatness.
This juxtaposition is what leads the reader to understand the true meaning of the poem. For example, “Danae” is a “vessel” for “Jove” (lines 56). Danae is belittled to an object and claimed by Jove while Jove remains “golden” and godly. In lines seven and eight, “Jove the Bull” “bore away” at “Europa”. “Bore”, meaning to make a hole in something, emphasises the violent sexual imagery perpetrated in this poem. Jove disguises himself as a bull in order to take Europa away to Crete so he can rape her. Not only that, but she becomes pregnant afterwards and “bore” a child. Europa was physically “away” from her home because Jove had stolen her, but Jove “bore away” at her physically as well as emotionally. Finally, in line 8, the “Swan’s featherless bride” refers to Leda, who was raped by Zeus in the form of a swan. Not only is she not mentioned by name but she is owned by the “Swan” as demonstrated by the possessive noun. While the other women had minor historical context, Leda is reduced to three words. Not only that but Jove 's violence against the women increase with every name, Leda being alluded to last drives home the pain he
Mythology was an integral part of the lives of all ancient peoples. The myths of
Fergusson, Francis. Oedipus, Myth and Play. Literature and Its Writers: An Introduction to Fiction, Poetry, and Drama. 2nd ed. Ed. Ann Charters and Samuel Charters. Boston: Bedford, 2001 1462-1469.
When the title of a play is a character's name, it is normally assumed that the character is the protagonist of the play. In Sophocles' Antigone, most people probably believe Antigone to be the tragic heroine, even after they have finished watching the play. It may be argued, however, that Creon, not Antigone, is the tragic character. When we examine the nature and concept of the Greek Tragedy and what it means to be a tragic character, it becomes clear that Creon is indeed the tragic hero of the play Antigone.
In Ovid's Metamorphoses, the concept of love seems to vary from character to character. In one case, a god in the form of a man desperately seeks a particular woman and refuses to relent until he has her. In another instance, a female goddess cares deeply for a man and goes to great lengths to protect him from danger. In yet another case, both who are arranged to be married seem indifferent about the matter.
Within the writings of Greek mythology women commonly display certain attributes that the Greek society associated with women or femininity back in the day. A common quality demonstrated amongst the women in Greek society, and more specifically in Greek mythology, is deception. Throughout the Greek literature discussed in class, women have commonly showed their deception and trickery in different ways and for numerous different reasons. The Odyssey, Theogony, and Homeric Hymm all displayed Greek women showing some form of deception within the stories and poems. These stories show various ways and reasons for Greek women being deceiving and disingenuous, reasons for which there needs to be more discussion.
Sophocles’ tragic play, “Oedipus the King”, or “Oedipus Rex” as it’s known by its Latin name, is the Athenian drama that revolves around the events which lead to the demise of Oedipus Rex. The King Oedipus is forced down a preordained path that throws his entire world into a spiral of tragic providence, in this trilogy of a Theban play. Sophocles assigns the tragic hero to a downfall with the impossibility of changing the written fate; perhaps the views of today’s society would feel sympathy for the predicament that Oedipus is forced into, however, the publics of ancient Greece would accept that the path laid before them was a creation of the Gods. “Oedipus the King” reflects the ancient Greek credence in the belief that a person can do nothing to avoid their destiny, an idea that contrasts with what society believes today.
Transformations from one shape or form into another are the central theme in Ovid's Metamorphoses. The popularity and timelessness of this work stems from the manner of story telling. Ovid takes stories relevant to his culture and time period, and weaves them together into one work with a connecting theme of transformation throughout. The thread of humor that runs through Metamorphoses is consistent with the satire and commentary of the work. The theme is presented in the opening lines of Metamorphoses, where the poet invokes the gods, who are responsible for the changes, to look favorably on his efforts to compose. The changes are of many kinds: from human to animal, animal to human, thing to human, human to thing. Some changes are reversed: human to animal to human. Sometimes the transformations are partial, and physical features and personal qualities of the earlier being are preserved in mutated form.