Analyzing The Origin Of Life In Ovid's Metamorphoses

Justice, what is justice?  Is justice the administration of law, a way to punish the wrong, create an example for the spectators? Yes, Indeed, by definition justice is the administration of law, it is to push the wrongdoers according to laws. However, in Ovid’s Metamorphosis, “justice” is not just at all. Females are given a harsher punishment than males. Demigods are punished while other gods are not. In Metamorphosis justice is controlled by the superior (the gods), while the inferior (mortals) are always punished whether they committed a crime or not. For example,the story of Io, she was a fair nymph who caught the eye of Jupiter (Zeus), and was punished for many days. This story is one of the many that Ovid writes about in Metamorphosis, where a human or female was punished without fault.

In The Metamorphoses, Ovid explores and questions the place of humans in the universe, more specifically an ordered and peaceful universe. He discusses through his narrative the insignificant, yet valued place of man and the tendency for chaos or disorder to prevail through man’s efforts.

Ovid’s Metamorphoses I is fundamentally about change, at that point it is nothing unexpected that change is as often as possible utilized through should the poem as a theme as well as the verb or verbs portraying change are over and again utilized all through the poem. Metamorphoses I implies transformations and there are numerous, numerous sorts of transformations all through the poem. To be sure, about everything in the story is in a procedure of evolving. Disorder is changed into the universe, waterways and springs are made from nothing, islands sever from the land, people change into plants and animals, gods change their shape, people are changed by love and by hate. However, so frequently these transformations appear to be extraneous,

Ovid's "Metamorphoses" is sometimes argued as a non-epic as well as a true epic. It is mainly viewed as a non-epic because Ovid's subject matter is far from the heroic themes of the "Illiad", "Odyssey", and the "Aeneid" (Keith 237). Ovid was different and was motivated to push the epic beyond its previous boundaries (Ovid). Perhaps in hopes to confirm the structure of his work, Ovid declares that he will undertake "one continuous song in many thousands of verses" (Keith 238-239). Ovid's wording here is a self-conscious declaration that he is going to write in the epic mode.

It is said that in the beginning, there was Chaos, the silent and dark abyss. Out of Chaos, all things came into existence. According to the Theogony of Hesiod, Chaos created the

    Byblis and Myrrha, two of Ovid's impassioned, transgressive heroines, confess incestuous passions. Byblis yearns for her brother, Caunus, and Myrrha lusts for her father, Cinyras. Mandelbaum translates these tales effectively, but sometimes a different translation by Crane brings new meaning to an argument. As Byblis and Myrrha realize the feelings at hand, they weigh the pros and cons of such emotions. Despite the appalling relationships in question, each young girl provides concrete support and speaks in such a way that provokes pity for her plight. Their paths of reasoning coincide, but Byblis starts where Myrrha's ends, and visa versa; Myrrha begins where Byblis' concludes.

The question is, how did we get here? Where did we come from? Two stories/poems attempt to answer that very question. Genesis, and Ovid’s The Creation, tries to do that very thing, Genesis was written around 1000 B.C., and The Creation was written around 15 A.D.. With Ovid’s story written after the Bible’s version, of how the world was created, one may say that he possibly borrowed pieces or bits of the Bible’s version, even though the book of Genesis was written in Hebrew, and Ovid’s in Latin, it is more than likely that someone translated the book of Genesis. There are some very interesting parallels and variances between Genesis and the Creation story.

According to the Christian worldview on the origin of life, the inception of everything that exists to include humans and animals was as a result of God, our Creator. Instead of life coming from non-living matter, as the Naturalist theory presumes, life came from life in the form of our eternally living God (Genesis 1:1). Man is not a result of an evolutionary process; man is unlike animals in

There’s not a definite explaining as to who, what, when, where, and how everything in this world was created. One of the greatest creation questions is how or who created humankind. According to many religious writings, God was the one that created everything, from the universe down to every cell in our body. According to the Bible, God was the one who created human and everything else. However, in the section, “Creation and the Cosmos”, some texts contradict with this idea that God created all things. One pre-Socratic, Thales of Miletus, an early Greek scientific thinker, argues that the world is made of one substance and that substance is not God. The epic On the Nature of Things, by Lucretius, he denied the idea that God was the creator

“ In the beginning God created the heavens and Earth.” Genesis 1:1 EVS. By the third day God said “let the land produce vegetation. Genesis 1:9 ESV. It was the spoken word of God, that allowed life to start here on Earth.The fifth day “brought creatures from the sea and in the air” Genesis 1:20-22 EVS. and the sixth day God created “ livestock and creatures that moved along the ground.” Genesis 1:24-25 ESV. Life began for man “when God formed man from the dust in the ground and breathed life into his nostrils thus becoming a living creature.” Genesis 2:7 ESV. Only man would receive the “breath of life” from the Creator, thus giving him a spirit to separate him from the beast of the field. Man also has

In Mandelbaum’s The Metamorphoses of Ovid, book six tells us a story about Arachne who is the daughter of Idmon and an incredible weaver, challenged by the goddess Minerva. When Arachne wins the challenge it causes Minerva to strike back with violence. When reading Ovid’s stories, we recognize that he wrote stories based on the way the mind contemplates; interest in human awareness. Meanwhile reading Metamorphoses of Ovid helps us understand characters emotions of powerful and powerless. The characters express jealousy, envy and anger towards each other. At this time, the gods have the power to manipulate and use their evil strategies. I will be focusing on Arachne and Minerva; how the emotional powerful takes over the powerless and the powerless

We all know that our mothers and fathers gave us birth, and grandmothers and grandfathers gave our parents birth. However, what about the beginning? What does the beginning look like? Who created the sky, the earth, the mountains and rivers, the plants, the animals, and the human beings? How was the world created? What happened to the creator? These questions have puzzled and are asked by every people. However, no one has yet found the answers, and I have heard people saying that the creation of life is as impossible as the natural creation of an airplane from a stack of waste. With the willingness of knowing the self, ancient people tried to create mythological stories

Ovid’s Metamorphoses, a story “of shapes transformde to bodies straunge” (Ovid 3), has surged in popularity in the twentieth and twenty-first century, with numerous reinterpretations, reprintings and new translations coming forth from writers such as Ted Hughes (Tales from Ovid), Ali Smith (Girl Meets Boy) and Charles Martin’s lively contemporary translation. Citing Marina Warner’s view, according to which the idea of metamorphosis is “thriving more than ever in literature and art” (2), Kaye Mitchell suggests this new wave of popularity was due in part to Ovid’s affinity with postmodern ideas which turned away from the seriousness of realism and towards a more playful, absurd view of literature and art. Not least among these affinities was the postmodern preoccupation with identity, especially identity seen as a problem, with twentieth century writers rebelling against the idea of a “unified self” (Warner 203).

In Ovid’s Metamorphoses, he intertwines ambiguous myths from previous writers which include Hesiod, Homer and Vergil. However, when he incorporates those same myths, they are taken to a different perspective and tone. Ovid’s tone is more humorous and different than the other authors when it came to how he explained the story of creation, the death of Hippolytus and the prophecy of Rome’s future.

Life began when Allah created every living thing from water (The Koran 21:30). Allah then created the universe in six days (The Koran 25:59). These six days can be interpreted as six distinct periods or eons (Doge 143). The reason the six days can be interpreted is because of the word youm. Youm is “understood as a long period of time, an era or eon.” (Dodge 143). Allah created the universe and the physical earth in “two days,” and then used the next four days to populate it with life (Dodge 143). Once he had created everything Allah established Himself on the Throne, to oversee all of creation (Dodge 144). Unlike the gods of Christianity and Judaism Allah does not require rest (The Koran 50:38). Allah also created