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Ovid's theme of transformation in metamorphosis
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In his Symposium, Plato offers a different version of the story of Orpheus and Eurydice. In his account, Orpheus is depicted as a wimp rather than a lover. In Ovid’s Metamorphoses, when Orpheus is heart-wrenched over the loss of his love, he mourns her death by playing music so beautifully it moves the gods, leading Hades to invite Orpheus to the Underworld. There, he is offered a deal: if he walks back out of the Underworld to the land of the living without looking back to see if Eurydice is following him, they can both stay alive together. However, if he turns around, she will be pulled back to the Underworld and stay there. Sadly, Orpheus turns around towards the very end, unable to continue without seeing his love. Thus, in this version, Eurydice dies a second time and stays in the Underworld without Orpheus. Plato, however, takes a very different path. Rather than mourning the …show more content…
Orpheus not being a musician (due to Plato’s supposed hatred of music) both changes the course of the story and removes the romantic element from which inspiration can be drawn from; in Ovid’s account, Orpheus and Eurydice’s love was so strong that a mortal moved the gods to award him the opportunity to save the soul of his loved one from the depths of the Underworld. Plato crushes those romantic thoughts by not making Orpheus a musician, stripping a major component of his identity. Without the music, Orpheus is but a man who loves a woman. The development of Plato’s version is not very inspiring: his supposed love with Eurydice was rubbish, with him not even willing to take his own life in order to be reunited with her. Whereas Ovid presents Orpheus as a hero of sorts, Plato offers him up as a pathetic poser, unworthy of Eurydice. Ultimately, with the grim ending of Plato’s account of the Greek myth, it can be said that Plato’s version is hopeless and depressing in comparison with Ovid’s more positive
Furthermore, Ovid illustrates fate as a concept that not only supports the powers of the Gods, but also challenges it. The readers view many cases in which mortals suffer horrible fates due to the passion of the Gods. Thus, they pray to the Gods to escape or go opposite of their already destined fates quite similar to how Frodo did when he was given the opportunity to destroy the One Ring (the “Mount Doom” scene in the film), but could not. This sort of opposition to fate due to uncontrollable forces can be seen with the mythological roles of Hercules, as well as Orpheus in the sense of how either one of them are recognized for their accomplishments and success.
...tory into a fable by adding a moral at the end, one that might be: Do not cheat on your girlfriend, because she may seek revenge. Another take on this would be that since Orpheus interferes the first time Death tries to take Eurydice away, he must die for his actions. In contrast, in the original myth Orpheus meets Death only in the underworld, after the Maenads have killed him.
Ovid's metamorpheses........The claim of irresistible impulse is a defense in some jurisdictions. The irresistible impulse tests asks if, at the time the crime was committed, a mental disease or disorder prevented the defendant from controlling his or her behavior.
In the story of Orpheus and Eurydice, the two get married but Eurydice quickly perishes. Overcome with grief Orpheus convinces Hades to let him bring back Eurydice to the world of the living. He agrees but on one condition; Eurydice has to walk behind Orpheus and he cannot look back to see if she's following. Orpheus agrees, but when the couple are just about to leave Erebus, Orpheus looks back to see his lover. With a final "Farewell" Eurydice
The ancient Greeks were fond believers of Fate. Fate, defined according to Webster’s, is “the principle or determining cause or will by which things in general are believed to come to be as they are or events to happen as the do.” The Greeks take on Fate was slightly modified. They believed that the gods determined Fate: “…fate, to which in a mysterious way the gods themselves were subject, was an impersonal force decreeing ultimate things only, and unconcerned with day by day affairs.” It was thought that these gods worked in subtle ways; this accounts for character flaws (called harmatia in Greek). Ancient Greeks thought the gods would alter a person’s character, in order for that person to suffer (or gain from) the appropriate outcome. Such was the case in Oedipus’s story.
...ou.” This is the same exact wording Orpheus used in his letter to Eurydice. It appears that Eurydice will finally move on and accept the child, the king of the underworld, as her new husband. However, Orpheus will not give up so easily; this is strange because in the opening scene of the play it appears that Eurydice loves him more than he loves her. As Orpheus realizes Eurydice will never be able to return to the real world, he decides to kill himself in order to be with her. This is not directly stated but implied; the stage directions read, “Orpheus appears in the elevator. He sees Eurydice.” Orpheus is happy at this point, but not for long. “The elevator starts raining on Orpheus,” and he forgets everything. The irony of this ending leaves the audience feeling almost heartbroken and sympathetic for the couple, for they will never live happily ever after.
An interesting and important aspect of this Greek notion of fate is the utter helplessness of the human players. No matter the choice made by the people involved in this tragedy, the gods have determined it and it is going to come to pass. T...
There were two major rape narratives in the Metamorphoses: one in Book I, when Jupiter rapes the nymph, Io; and one in Book II, when Jupiter rapes Diana’s follower, Callisto. After the first instance, Ovid sympathizes considerably with Io. First, he addresses her with the title “fleeing girl” (Ovid 9), which gives her the characterization of being innocent and unwilling towards Jupiter. In addition, after the rape, Io is turned into a heifer then taken away from her home to be kept in captivity by Argus, which makes the readers sympathize with her because she is being held against her will for being the victim of rape. Lastly, Ovid conveys sympathy for Io when she looks into a river and sees that she is a heifer and becomes “terrified of herself”
The Ancient Greeks sought to define how humans should view their lives and how to create an existence dedicated to the basis of the “ideal” nature. This existence would be lived so as to create an “honorable” death upon their life’s end. Within their plays, both dramas and comedies, they sought to show the most extreme characteristics of human nature, those of the wise and worthy of Greek kleos along with the weak and greedy of mind, and how they were each entitled to a death but of varying significance. The Odyssey, their greatest surviving drama, stands as the epitome of defining both the flawed and ideal human and how each individual should approach death and its rewards and cautions through their journeys. Death is shown to be the consequence
A large number of the works of ancient poetry and literature have been said to carry a moral undertone. Homer's 'Odyssey' is no exception. This essay explores the moral positions that the poem seems to adopt. Subsequently, it will show that while the 'Odyssey' is indeed a moral epic, the moral position of the main characters themselves, namely Odysseus and the Gods, can, at times, be questionable.
The story of Orpheus and Eurydice is one that has been passed down through generations for thousands of years. Almost every generation has heard a rendition of how Orpheus and Eurydice fall in love with one another and are eventually parted by death. I say rendition because this myth is passed on by word of mouth, which in return causes the story to change depending on the story teller. This may also have a great deal to do with the different interpretation people form about the story. Black Orpheus, directed by Marcel Camus in 1959, is an interpretation or modern rendition of the Greek myth, Orpheus and Eurydice. Although this film does not adapt the literal meaning of the Greek myth in every scene, I do believe that many scenes adopt the symbolic nature of the film, particularly the decent to the underworld.
Hesiod’s Theogony has transcended generations, delivering to vast audiences the traditional stories of the Greek gods as well as ancient Greek conceptions of the world. One particularly well known aspect of the Theogony, the section that tells the tale of Prometheus, is unique in that it has little intrinsic worth; its value is in its ability to enhance other stories and conceptions. Across the globe, people know well the story of the one who deceived Zeus and stole fire for man, but few recognize its role in Hesiod’s work as a whole. The story of Prometheus serves two primary purposes for Hesiod and his audience. First, it solidifies Zeus’s position as king of the gods, providing one of the first characterizations of his temperament, and second, it serves as a mode of explanation for those evils in the world which plague mankind.
The story of Orpheus and Eurydice is one that has been retold countless times over the years. It started as a Greek myth, later being made into a movie titled Black Orpheus. After reading the myth and watching the movie, it is easy to see that there are far more differences in the two works than similarities. These differences are not only in the way the story is told, but also in the organization of the events that take place and in the description of the characters. The main differences in these two versions of the myth are the role of the characters, the main plot scheme, and the journey into the underworld.
The Editors of Encyclopædia Britannica. "Orpheus (Greek Mythology)." Encyclopedia Britannica Online. Encyclopedia Britannica, n.d. Web. 30 Mar. 2014.
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.