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Fisher, Elizabeth A. "Planudes' Greek translation of Ovid's Metamorphoses." New York : Garland Pub, 1990. http://catalog.hathitrust.org/api/volumes/oclc/21077839.html.
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Schmitzer, Ulrich. "Zeitgeschichte in Ovids "Metamorphosen" Mythologische Dichtung unter politischem Anspruch /." Stuttgart : B. G. Teubner, 1990. http://catalogue.bnf.fr/ark:/12148/cb35488106p.
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Orosco, Gabriela Strafacci 1984. "Metamorfoses de Venus na poesia de Ovídio." [s.n.], 2011. http://repositorio.unicamp.br/jspui/handle/REPOSIP/270791.
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Orientador: Isabella Tardin CardosoDissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Estudos da Linguagem
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Resumo: O interesse deste estudo é observar a presença da deusa romana Vênus, cujo principal atributo é o amor, em obras do poeta romano Públio Ovídio Nasão (43 a. C - 17 / 18 d. C.), mais especificamente nos poemas Os Remédios do amor (Remedia Amoris) e em passagens selecionadas das Metamorfoses (Metamorphoseon Libri). Ao cotejar esses excertos, verifica-se que a deusa, seja metonimicamente (por exemplo, como sinônimo do substantivo "amor"), seja como personagem de aventuras e desventuras amorosas, abrange muito da poesia ovidiana e configura-se de diversas maneiras: no poema didático Remedia Amoris, por exemplo, Vênus é relacionada, com frequência, a narrativas de infelicidade amorosa. Nessa obra, o eu poético, propondo a cura do amor, cita a deusa como referência a histórias amorosas malfadadas. Observar a participação da deusa do amor em Metamorfoses, em que ela não é apenas referida como metonímia de seu atributo, como também é personagem de narrativas míticas, permite perceber com mais clareza em que medida os respectivos episódios mitológicos são mencionados ou aludidos também em Os Remédios do amor. Os excertos de Metamorfoses respectivos aos mitos referidos em Remedia compõem o corpus traduzido, a saber, Met. IV 169-189, X 298-739 e XIV 441-608 (bem como a comparação com sua menção em Remedia Amoris) é ponto de partida para uma análise da figura de Vênus. O estudo visa, ainda, contribuir modestamente para a discussão sobre a concepção do sentimento amoroso em Ovídio, em particular a ideia de amor como doença
Abstract: This study has as a central interest observing the presence of the Roman goddess Venus, whose main attribute is love, in Publius Ovidius Naso?s work (43 B. C - 17 / 18 A. D.), more specifically in the poems Remedia Amoris (Remedies for Love) and in selected passages of Metamorphoseon Libri (Metamorphoses). Throught the comparison among the latin passages pertaincing to both ovidian works, it is noticed that the goddess presence - either metonymically (for instance, as a synonymous for the noun "love") or as a character of amorous adventures or misadventures - comprises much of the ovidian poetry. In the didactic poem Remedia Amoris, for example, Venus is frequently related to unhappy love narratives. In Remedia the lyric self, purposing the cure for love, mentions the goddess as a reference to unlucky love stories. Observing in the Metamorphoses how the goddess of love participates as a mythical character, helps to perceive the allusion to mythological episodes that also takes part in Remedia Amoris. The respective excerpts of Metamorphoses (namely Met. IV 169-189, X 298-739 e XIV 441-608) that are mentioned in Remedia Amoris compose the corpus of our study. The translation of the selected passages of Metamorphoses, as well as a comparison with their mention in Remedia amoris, is the starting point for the analysis. The study aims also to modestly contribute for the reflection on the conception of the love feeling constituted in Ovid, mainly the idea of love as a disease
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Mera, Ewerton de Oliveira. "Cíniras e Mirra : as figuras do incesto em Ovídio (Metamorfoses, X, 298-502) /." Universidade Estadual Paulista (UNESP), 2016. http://hdl.handle.net/11449/141901.
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Esta pesquisa apresenta a proposta de investigar a figuratividade poética no texto latino, valendo-se do instrumental teórico que nos fornecem a Poética e a Semiótica Literária, tendo como corpus o episódio de “Cíniras e Mirra”, que integra a obra Metamorfoses (livro X, 298-502) de autoria de Ovídio (43 a.C. - 17 d.C.), considerado um dos maiores poetas da Roma Antiga. As Metamorfoses são um longo poema em versos hexâmetros, composto de quinze livros, que trata do surgimento dos elementos que compõem o mundo e da transformação ocorrida com diversos seres mitológicos em uma narrativa contínua. No trecho selecionado para a análise, conta-se a transformação de uma bela jovem na árvore da mirra, após cometer incesto com o próprio pai, Cíniras, rei de Chipre. Em um trabalho desenvolvido como pesquisa de IC intitulado “Poética e Figuratividade: uma análise de ‘Io’ (Ovídio, Metamorfoses, I, 583-747)”, procurou-se concentrar na primeira etapa dos processos de figuratividade, isto é, na figuração do discurso, quando um tema é revestido por figuras semióticas. Tomando os efeitos de sentido captados pela percepção e apreendidos por meio da leitura como dados de base, pretende-se investigar no corpus o arranjo particular da linguagem. Como resultado dessa investigação produziu-se um discurso metalinguístico a fim de reconhecer os recursos da figuratividade poética determinantes da expressão. Ainda, como base para o desenvolvimento do trabalho, será produzida uma tradução de estudo (literal) acompanhada de notas de referência, com comentários concernentes a dados gerais de cultura (mitologia, história, geografia, filosofia, etc.).
This research is a proposal to investigate the figurative poetics in the Latin text, drawing on the theoretical tools provided by Poetics and Literary Semiotics, with the corpus of the episode "Cinyras and Myrrha", integrating part of the Metamorphoses (Book X, 298-502), by Ovid (43 BC - 17 AD), regarded as one of the greatest poets of Ancient Rome. The Metamorphoses is a long poem in hexameter verses, separated into fifteen books. It depicts the creation of elements of the world and the transmutations of several mythological beings, with a narration that takes place in a continuous form. The selected passage for analysis recounts the transformation of a beautiful young woman into the myrrh tree, after committing incest with her own father, Cinyras, the king of Cyprus. In an already developed undergraduation research entitled “Poetics and Figurativity: an analysis of ‘Io’ (Ovid, Metamorphoses, I, 583-747), we have focused on the first step of the figuration process, that being the figuration of speech, when a subject is covered with semiotic figures. Considering the effects of meaning captured by perception and seized by careful reading as database, we intend to investigate in the corpus particular arrangements of language. The result of this research has produced a metalinguistic discourse to recognize the features of poetical figurativity that are determinants to the expression. Furthermore, as a basis for the development of this work, we will produce a literal study translation, accompanied by background notes, and comments concerning general data culture, such as mythology, history, geography, philosophy, etc.
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Hellman, James. ""As Mind to the Body": Prudence and Artificial Memory in the Illustrations and Commentary of George Sandys' Ovid's Metamorphosis Englished (1632)." VCU Scholars Compass, 2013. http://scholarscompass.vcu.edu/etd/506.
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This thesis is an analysis of an English verse translation of Ovid's Metamorphoses, published in 1632 by the Englishman George Sandys. This book included a full English commentary and was illustrated by several full-plate engravings. This study examines the edition's elaborate utilization of the rhetorical practices of artificial memory and related concepts of rhetorical invention. It demonstrates that these rhetorical practices were chosen and implemented for their inherent structural appropriateness for the cultivation of prudence, or practical wisdom. It reveals that the lessons in practical wisdom encoded in the work through the techniques of artificial memory were particularly aimed at political issues and the concerns of rulers. From the work's preoccupation with prudence as appropriate for a ruler, and from the dedication and prefatory texts, it becomes clear that it was intended to provide a means of counsel, or advice, to the King Charles I in an elaborate poetic format.
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Estes, Darrell Wayne. "Physical and Ontological Transformation: Metamorphosis and Transfiguration in Old French and Occitan Texts (11th –15th Centuries)." The Ohio State University, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=osu1500553664939406.
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Telesinski, Anne-Marie. "Pétrarque, le poète des métamorphoses." Thesis, Paris 3, 2014. http://www.theses.fr/2014PA030151.
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Lire la poésie de Pétrarque sous l'angle de la métamorphose est en soi une approche originale, d’autant plus que la métamorphose s'y présente sous de multiples formes : élément narratif explicite, transformation implicite par la métaphore, allusion à des mythes ovidiens, mutatio extérieure et intérieure des personnages de la fabula lyrique autobiographique, transformation des textes et de la poétique de l'auteur au fil du passage du temps, lui-même métamorphosant. Cette thèse aborde la poétique de Pétrarque en-dehors des sentiers battus, en étudiant d'abord la tradition médiévale des commentaires allégoriques des trois mythes ovidiens, Daphné, Méduse, Narcisse, qui sont fondamentaux dans les Rerum Vulgarium Fragmenta, afin de déterminer ensuite les points de contact ou de divergence avec les poésies du livre. C’est également par une démarche nouvelle que ces trois mythes principaux, auxquels s'ajoutent des fables secondaires, sont appréhendés d’après la chronologie réelle de l'écriture et ses interférences avec la construction progressive du livre-canzoniere. La thématique métamorphique d’ascendance ovidienne est ainsi confrontée à la problématique de la mutatio animi augustinienne. Enfin, la double présence des mythes métamorphiques et de la métamorphose comme réécriture, autobiographique ou métapoétique, est élargie aux Triomphes et à la poésie latine (Epystole, Africa, Bucolicum Carmen), jamais étudiés dans cette perspectiveReading Petrarch's poetry from the angle of metamorphosis is in itself an original approach, all the more since metamorphosis takes there many different forms : a narrative explicit component, implicit transformation by metaphor, allusion to ovidian myths, external and internal mutatio of the characters of the lyric and autobiographical fabula, transformation of the texts and the author's poetics with the passing of time, which has itself a metamorphosing action. This thesis approaches Petrarch's poetics geting off the beaten paths, by studying first the medieval tradition of allegorical commentaries, particularly those concerning three ovidian myths, Daphne, Medusa, Narcissus, which are fundamental in the Rerum Vulgarium Fragmenta, with the purpose to determine then common features and divergences with the poems of the book. These three main myths, completed by secondary fables, are also studied by means of a new method, that is according to the chronology of writing and its implications with the progressive construction of the canzoniere. The metamorphic theme, of ovidian origin, is in this way confronted to the problematic of the augustinian mutatio animi. Lastly, the double presence of metamorphic myths and of metamorphosis as rewriting, autobiographical or metapoetical, is extended to the Triumphs and to latin poetry (Epystole, Africa, Bucolicum Carmen), never analysed from that viewpoint
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Bishop, Anne Washington. "The battle scenes in Ovid's Metamorphoses /." Full text (PDF) from UMI/Dissertation Abstracts International, 2001. http://wwwlib.umi.com/cr/utexas/fullcit?p3008277.
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Curley, Daniel E. "Metatheater : heroines and ephebes in Ovid's Metamorphoses /." Thesis, Connect to this title online; UW restricted, 1999. http://hdl.handle.net/1773/11481.
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Pfirter-Kern, Jane-Ann. "Aspects of Ovid's "Metamorphoses" : its literary legacy /." [Zürich] : Juris Druck + Verl. Dietikon, 1993. http://catalogue.bnf.fr/ark:/12148/cb36669378d.
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Stouvenot, Clarisse. "L'Ovide moralise : les Metamorphoses d'Ovide revues et corrigees par un clerc." Thesis, University of Exeter, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.251125.
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Busca, Maurizio. "Ovide et le théâtre tragique français des XVIe et XVIIe siècles (Métamorphoses et Héroïdes)." Thesis, Lyon, 2017. http://www.theses.fr/2017LYSE3023/document.
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Le présent travail propose une étude diachronique des tragédies d’argument ovidien parues en France entre la moitié du XVIe et la fin du XVIIe siècle, ainsi qu’une étude ciblée des tragédies dont le sujet est tiré du recueil des Héroïdes.La littérature française de ces époques, on le sait, est liée intimement à l’œuvre d’Ovide : non seulement les écrits du poète connaissent une diffusion extraordinaire, mais leurs traductions, réécritures et imitations, leurs adaptations théâtrales et leurs transpositions figuratives sont légion. La diffusion et l’appropriation des œuvres d’Ovide ont contribué à la naissance de nouveaux genres littéraires et ont donné lieu à l’émergence de phénomènes d’émulation qui ont nourri notamment l’élaboration de l’esthétique galante et élégiaque dans la seconde moitié du XVIIe siècle, ainsi que Marie-Claire Chatelain l’a montré. Le caractère extrêmement capillaire et stratifié de la présence d’Ovide dans la culture française, par conséquent, impose la plus grande prudence.L’étude des tragédies d’argument ovidien montre, tout d’abord, que les auteurs ont la tendance à ne pas afficher leurs dettes envers Ovide dans leurs textes liminaires, en préférant mentionner des auteurs anciens considérés comme plus prestigieux. Pourtant, surtout dans la première moitié du XVIIe siècle, les cas d’imitation proche du modèle sont nombreux. Certes, l’étendue généralement modeste des morceaux poétiques qu’Ovide accorde aux mythes qu’il développe dans ses œuvres implique un travail d’amplificatio imposant, dans lequel l’intertexte ovidien peut finir par se délayer. Par ailleurs, les contraintes que le passage de genre impose aux dramaturges entraînent des changements non seulement aux niveaux de l’elocutio et de la dispositio mais aussi de l’inventio : tout n’est pas représentable sur la scène tragique française et, inversement, certains éléments qui peuvent manquer dans une épître ou un récit d’Ovide ne peuvent pas faire défaut dans une pièce théâtrale de certaines époques. La production de pièces de sujet ovidien est considérable dans les années 1620-1630 ; elle connaît une baisse remarquable dans les années 1640-1660, pour remonter à partir des années 1670 : l’essor de la tragédie lyrique, souvent de sujet métamorphique, entraîne la production de tragédies du même sujet par une dynamique d’émulation.Si l’influence des Héroïdes sur le théâtre tragique français est souvent tenue pour certaine, aucune étude systématique n’avait été menée pour le vérifier jusqu’à présent. Nous avons retenu, dans notre corpus, seulement les pièces traitant des héroïnes et des héros du recueil. Dans la première partie du XVIIe siècle on assiste généralement à des pratiques d’imitation proche du modèle ; au fil du siècle, en revanche, les auteurs prennent de plus en plus les distances du texte ovidien, en s’inspirant davantage des pièces de leurs prédécesseurs français. Environ la moitié des Héroïdes ne connaît pas de transposition théâtrale, et dans le cas de plusieurs personnages (Phèdre, Didon, Médée) les auteurs de théâtre négligent les relectures élégiaques proposées par Ovide en privilégiant les sources anciennes tragiques et épiques.Sans avoir la prétention de fournir des réponses exhaustives sur la question du rayonnement d’Ovide dans le théâtre tragique français des XVIe et XVIIe siècles, cette thèse ne constitue que la première étape d’un travail plus vaste. Cette première étape, néanmoins, aura permis de relever que les liens entre l’œuvre d’Ovide (notamment les Héroïdes) et le théâtre tragique français sont plus complexes que ce que l’on croitThis thesis is a diachronic study of Ovidian tragedies published in France between the middle of the sixteenth century and the end of the seventeenth century, as well as a more focused study on those tragedies based on the Heroides.It is well known that French literature of this period is intimately linked to the Ovidian corpus: the poet’s writings were widely circulated and there was a proliferation of translations, rewritings and imitations, as well as theatrical adaptations and figurative transpositions. This diffusion and appropriation of Ovid’s works contributed to the birth of new literary genres and gave rise to the emergence of the phenomena of emulation which, as Marie-Claire Chatelain has shown, notably fostered the elaboration of the gallant and elegiac aesthetic in the second half of the seventeenth century. The extremely extensive and stratified nature of Ovid’s presence in French culture thus necessitates the utmost caution in this study.The study of these Ovidian tragedies firstly shows that the authors tended not to reveal their debt to Ovid in their liminary texts, preferring to cite classical authors that were considered more prestigious. Yet, especially in the first half of the seventeenth century, there are numerous cases of imitation that closely resemble the Ovidian model. Admittedly, the generally modest length of the poetic passages that Ovid grants to the myths he develops in his writings thus requires an impressive amount of amplificato, in which the Ovidian intertext is inevitably diluted. Moreover, the change in genre imposes certain constraints for the dramatist, inevitably leading to modifications not only at the level of elecutio and dispositio, but also inventio. While not everything can be represented on the French tragic stage, certain elements that may not feature in an Ovidian epistle or narrative inversely cannot be absent in a French tragedy of this period. The production of Ovidian tragedies was considerable in 1620 – 1630; it underwent a remarkable decline from 1640 – 1660 and then experienced a revival in the 1670s. The rise of lyrical tragedy, often on the subject of metamorphosis, led to the production of tragedies on this subject by a dynamic of emulation. If the influence of the Heroides on French tragic theatre is often held as certain, no systematic study had previously been carried out to verify this. The corpus of plays referenced here are those that deal with the heroines and the heroes of the collection. In the first half of the seventeenth century, one generally observes practices of imitation close to the model. Over the course of the century, however, authors increasingly distanced themselves from the Ovidian text, drawing more on the works of their French predecessors. Around half of the Heroides do not undergo a theatrical transposition and, in the case of several characters (Phèdre, Dido and Medea), the dramatists abandon the elegiac re-readings proposed by Ovid and instead draw from ancient tragic and epic sources.Without claiming to provide exhaustive answers to the question of Ovid’s influence on French tragedy of the sixteenth and seventeenth centuries, this thesis constitutes the first stage of a more extensive piece of work. This first step, however, reveals that the links between Ovid's work, with particular focus on the Heroides, and French tragedy are more complex than has been believed
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Adams, Ethan T. "Gods and humans in Ovid's "Metamorphoses" : constructions of identity and the politics of status /." Thesis, Connect to this title online; UW restricted, 2003. http://hdl.handle.net/1773/11479.
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Ntanou, Eleni. "Ovid and Virgil's pastoral poetry." Thesis, University of Manchester, 2018. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.748040.
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This thesis explores the generic interaction between Virgilian pastoral and Ovidian epic. My primary goal is to bring pastoral, substantially enriched by important critical work thereupon in recent decades, more energetically into the scholarly discussion of the Metamorphoses, whose multifaceted generic interplay is often limited to the study of its interaction with elegy. Secondarily, I hope to show how the Metamorphoses plays a pivotal role in the re-reading of the Eclogues. The fact that both epic and pastoral are written in hexameters facilitates the interaction between the two and enables the Metamorphosesâ repeated short-term transformations into pastoral poetry, which often end abruptly. I will try to show that although the engagement with pastoral occasionally appears to threaten the epic code of the poem, pastoral is ultimately integrated in the Metamorphosesâ generic self-definition as epic and partakes in Ovidâs dynamic recreation of the genre. My primary method is that of intertextuality, resting on the premise that all readings of textual relationships, as the one suggested here, are acts of interpretation. I also explore pastoral in the Metamorphoses intratextually by joining together various pastoral episodes of the Metamorphoses and arguing how similar thematics are replayed and rewritten throughout the poem. The main perspectives from which I examine pastoral in the Ovidian epic are those of fiction and the development of the thematics of the Golden Age. In the first part, I explore instances of song performances in the Metamorphoses, i) musical contests, ii) solo performances and iii) laments, in which I argue that pastoral is extensively at work. I suggest that the Metamorphoses employs pastoralâs overriding generic self-obsession and its tendency to create its own fiction internally, significantly through the means of singing performance and repetition. I argue that the mythopoetic means of pastoral are applied and reworked in the Metamorphoses for the creation of its epic world and heroes. In the second part, I explore the repeated occurrences of the Golden Age theme in the Metamorphoses and suggest that the remarkable engagement with pastoral is employed both to invite a political reading of the Golden Age, as set by Eclogue 4 and its post-Eclogues occurrences, and to recap the introversion of the pastoral enclosure and its seclusion from politics.
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Pausch, Dennis. "Im Katalog nach Korinth: Medeas Rundflug zu sich selbst (Ovid, Metamorphosen 7,350‒393)." De Gruyter, 2016. https://tud.qucosa.de/id/qucosa%3A38565.
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After murdering Pelias, Ovid’s Medea boards her famous chariot driven by dragons in order to get to Corinth. She does not, however, take a direct route, but makes a detour around the Aegean Sea, which allows the narrator to present 17 metamorphoses as stations of her flight. Whereas the resulting catalogue is traditionally understood as a prime example of a praeteritio which resembles a number of myths that were otherwise leftover in the Metamorphoses, this paper argues that the route Medea takes and the stories she sees from above reflect her own thoughts at this stage of her character-development and above all prepare her fatal decision to kill her own children at the destination of her voyage in Corinth. This circuitous flight and the view from above related to it thus form essential parts of her own metaleptic transformation into the mythological Medea whom the reader in Ovid’s time already knew so well.
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McKinnon, Emily Grace. "Ovid's Metamorphoses: Myth and Religion in Ancient Rome." Scholarship @ Claremont, 2017. http://scholarship.claremont.edu/cmc_theses/1483.
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The following with analyze Ovid’s Metamorphoses, a collection of myths, as it relates to mythology in ancient Rome. Through the centuries, the religious beliefs of the Romans have been distorted. By using the Metamorphoses, the intersection between religion and myth was explored to determine how mythology related to religion. To answer this question, I will look at Rome’s religious practices and traditions, how they differed from other religions and the role religion played in Roman culture, as well as the role society played in influencing Ovid’s narrative. During this exploration, it was revealed that there was no single truth in Roman religion, as citizens were able to believe and practice a number of traditions, even those that contradicted one another. Furthermore, the Metamorphoses illustrated three integral aspects of Roman religious beliefs: that the gods existed, required devotion, and actively intervened in mortal affairs.
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Wells, Andrew Robert. "Converting Ovid: Translation, Religion, and Allegory in Arthur Golding's Metamorphoses." BYU ScholarsArchive, 2012. https://scholarsarchive.byu.edu/etd/3126.
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Scholars have not adequately explained the disparity between Arthur Golding's career as a fervent Protestant translator of continental reformers like John Calvin and Theodore Beza with his most famous translation, Ovid's Metamorphoses. His motivations for completing the translation included a nationalistic desire to enrich the English language and the rewards of the courtly system of patronage. Considering the Protestant opposition to pagan and wanton literature, it is apparent that Golding was forced to carefully contain the dangerous material of his translation. Golding avoids Protestant criticism of traditional allegorical readings of pagan poetry by adjusting his translation to show that Ovid was inspired by the Bible and meant his poem to be morally and theologically instructive in the Christian tradition. Examples of Golding's technic include his translation of the creation and the great deluge from Book One, and the story of Myrrha from Book Ten.
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Müller-Reineke, Hendrik. "Liebesbeziehungen in Ovids Metamorphosen und ihr Einfluss auf den Roman des Apuleius /." Göttingen : Hainholz, 2000. http://catalogue.bnf.fr/ark:/12148/cb37198711w.
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Thomas, Rachel E. "Sic Itur Ad Astra: Divinity and Dynasty in Ovid's Metamorphoses." Ohio University Honors Tutorial College / OhioLINK, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=ouhonors1399402859.
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Spahlinger, Lothar. "Ars latet arte sua : Untersuchungen zur Poetologie in den Metamorphosen Ovids /." Stuttgart ; Leipzig : B.G. Teubner, 1996. http://catalogue.bnf.fr/ark:/12148/cb37096728z.
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Champanis, Leigh Alexandra. "Female changes : the violation and violence of women in Ovid's Metamorphoses." Thesis, Rhodes University, 2013. http://hdl.handle.net/10962/d1006024.
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Ovid’s interest in women and their lives is apparent throughout his texts, but is especially so in the Metamorphoses. This study analyses the violation and violence of women in the Roman poet’s epic and sets out to uncover the governing social mores and values that perhaps shaped the representations of women in the text. It examines how Ovid’s narratives may betray his values and attitudes and those of his audience as well as looking at the various ways that the poet and his rape episodes have been read. After surveying the literature on rape in Ovid’s Metamorphoses, Ars Amatoria and the Fasti, a brief historical context for the Metamorphoses is provided; women’s lives in Rome, the rape laws that existed during this time, as well as Roman sexuality are then examined. After this, a close textual analysis of different rape episodes in the Metamorphoses is presented, including the episodes of nymphs as victims, the silencing of rape victims and sexually ‘aggressive’ women, in order to reveal and examine the patterns that emerge. While Ovid’s intentions and attitudes towards women, as they are found in the Metamorphoses, have been read by some as sympathetic, by others as misogynistic and still others as more neutral, it is concluded that, although there is space for various readings, as a poet, Ovid was ‘opportunistic’ in his choice of materia and, above all, he wished to stimulate and delight his audience. While his personal values may not necessarily be reflected in his works and his readers may never know the ‘true’ intentions behind the poem, the Metamorphoses does hold up a mirror to the negative treatment of women and exposes the gender inequalities that existed during Ovid’s time. As a poet, however, Ovid’s conceived role is to entertain his audience and despite his somewhat problematic treatment of women and rape victims, he does just that.
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Albrecht, Michael von. "Die Parenthese in Ovids Metamorphosen und ihre dichterische Funktion." Hildesheim ; Zürich ; New Yok : G. Olms Verl, 1994. http://catalogue.bnf.fr/ark:/12148/cb41096300r.
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Hindermann, Judith. "Der elegische Esel Apuleius' Metamorphosen und Ovids Ars amatoria." Frankfurt, M. Berlin Bern Bruxelles New York, NY Oxford Wien Lang, 2008. http://d-nb.info/992748887/04.
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Rund, Melanie Elizabeth. "High School Latin Curriculum on Four Myths in Ovid’s Metamorphoses." Miami University Honors Theses / OhioLINK, 2009. http://rave.ohiolink.edu/etdc/view?acc_num=muhonors1239392758.
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Godzich, Tara N. "Politicizing Apollo: Ovid's Commentary on Augustan Marriage Legislation in the Ars Amatoria and the Metamorphoses." Scholarship @ Claremont, 2014. http://scholarship.claremont.edu/scripps_theses/466.
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Augustan propaganda surrounding Apollo provided the perfect literary device through which Augustan poets could express their sentiments about the new regime. Augustus transformed Apollo from a relatively insignificant god in the Roman pantheon to his own multi-faceted god whose various attributes were meant to legitimize his new position within the Roman Empire. In this thesis I discuss how Ovid uses Augustus’ political affiliation with Apollo to comment on Augustan marriage legislation in two of his texts. In Ovid’s manual on seduction, the Ars Amatoria, he denies poetic inspiration from Apollo at the beginning of his work, preferring instead to draw from his own experiences. However, Ovid seemingly contradicts himself by having Apollo appear later on to offer him advice. In his Metamorphoses, Ovid ridicules Apollo’s failed pursuit of Daphne. However, Apollo is seemingly victorious after all, since he uses Daphne’s laurel as his perpetual victory symbol. In both these instances, Ovid veils his political commentary by initially ridiculing Apollo in matters of love, only to seemingly glorify him shortly after. By excluding Apollo from matters of love, Ovid indirectly is disapproving of Augustus’ involvement in social affairs in Rome. Ovid proves to be a master of language yet again as he plays with the literary tradition and political implication of Apollo in these two texts to convey his discontent regarding Augustan marriage legislation.
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Krupp, József. "Distanz und Bedeutung Ovids Metamorphosen und die Frage der Ironie." Heidelberg Winter, 2008. http://d-nb.info/995767289/04.
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Carter, Carolyn. ""Sealing Their Two Fates with a Fracture": Ted Hughes's "Pyramus and Thisbe" as an Emblem of the Paradox of Translation." BYU ScholarsArchive, 2013. https://scholarsarchive.byu.edu/etd/3423.
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This work explores how the 20th century English poet Ted Hughes translates one episode from Ovid's Metamorphoses (the "Pyramus and Thisbe" myth included in Hughes's Tales from Ovid) to make it an emblem for his notions about translation. In translating "Pyramus and Thisbe," Hughes removed many of the formal Ovidian elements and amplified the themes of violence and mingling latent in the myth. In doing so, he highlights the concept that communication sometimes necessitates breaking, symbolized primarily by the chink in the wall through which Pyramus and Thisbe whisper to one another. This metaphor for translation corroborates Hughes's discursive assertions that he favors literalness when translating, and yet contradicts the markedly Hughesian poems his translation work produces.
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Bach, Sarah. "Espace et structure dans les Métamorphoses d’Ovide." Thesis, Paris 4, 2017. http://www.theses.fr/2017PA040087.
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Le rapport des Métamorphoses d'Ovide à l'espace est analysé sous les trois angles du concept (espace géométrique), de l'expérience (espace pratique) et des représentations (espace métaphorique). Le mythe cosmogonique, premier récit de l’œuvre, pose la question des frontières entre les éléments, la naissance de l'homme pose celle de leur transgression. Le texte se construit dans une tension dont l'espace est le moteur. Les Métamorphoses proposent un trajet de lecture vers Rome, jalonné d'indices d'une romanisation progressive. L'espace de prédilection du texte est alors l'espace terrestre et sa géographie. Or, cette linéarité n'est qu'illusoire. La crainte d'un retour au chaos initial est forte et l’œuvre se construit autour de l'expression programmatique de la « discors concordia » (1,433). Les êtres qui peuplent le mundus participent de cette tension. Le mythe cosmogonique a posé une ontologie spatiale. Les espaces sont des seuils où se joue l'identité des êtres, dans une ontologie en mouvement qui lie changement d'espace et changement de natureThe relationship between Ovid's Metamorphoses and the notion of space is analyzed in the three different directions of the concept (geometrical space), of the experience (practical space) and of representations (metaphorical space). The cosmogony, the first tale in the Metamorphoses, poses the question of the boundaries between the elements, while the birth of human beings poses that of their transgression. The text is constructed upon a tension within which space is the driving force. The Metamorphoses offer the reader a journey to Rome punctuated by indications of a progressive romanization. The chosen space of the text thus becomes the terrestrial space and its geography. But this is only an illusory kind of linearity. There is a strong sense of fear of a return to the initial chaos and the book is constructed around the programmatic expression of the «discors concordia» (1,433). The beings who inhabit the mundus take part in this tension. The cosmogony has laid the foundations for a spatial ontology. Spaces are thresholds where the identity of all beings is played out and questioned, in an ontology in movement that unites the transformations of space and nature
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Fondermann, Philipp. "Kino im Kopf zur Visualisierung des Mythos in den "Metamorphosen" Ovids." Göttingen Vandenhoeck & Ruprecht, 2006. http://d-nb.info/987085387/04.
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Hollenburger-Rusch, Caroline. "Liquitur in lacrimas zur Verwendung des Tränenmotivs in den Metamorphosen Ovids /." Hildesheim : Olms-Weidmann, 2001. http://catalogue.bnf.fr/ark:/12148/cb39090160m.
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Vollstedt, Barbara. "Ovids "Metamorphoses", "Tristia" und "Epistulae ex Ponto" in Christoph Ransmayrs Roman "Die letzte Welt." Paderborn ; Müchen ; Wien [etc.] : F. Schöningh, 1998. http://catalogue.bnf.fr/ark:/12148/cb38998125f.
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Schmidt, Yasmin [Verfasser]. "Ovids Epos und die Tradition des Lehrgedichts : Mythos und Elementenlehre in den »Metamorphosen« / Yasmin Schmidt." Göttingen : Vandenhoeck & Ruprecht, 2020. http://www.v-r.de/.
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Koivunen, Johanna. "A Clinging Embrace : A Study of the Female Rapist in Ovid’s Metamorphoses." Thesis, Stockholms universitet, Romanska och klassiska institutionen, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-157139.
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Biggam, Vincent Mark. "BENJAMIN BRITTEN'S FOUR CHAMBER WORKS FOR OBOE." University of Cincinnati / OhioLINK, 2001. http://rave.ohiolink.edu/etdc/view?acc_num=ucin991335799.
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Fonseca, Christine Margareth Whiting da. "O mito de Ceix nas Metamorfoses 11 e o epos ovidiano." Universidade de São Paulo, 2016. http://www.teses.usp.br/teses/disponiveis/8/8143/tde-09092016-135049/.
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A primeira parte deste trabalho compõe-se de um estudo do gênero épico tal como desenvolvido por Ovídio nas Metamorfoses, por meio da análise detalhada do proêmio e de outras passagens programáticas, concomitantemente à avaliação dos modelos que acabaram por formar sua variante particular de epos, a saber, Hesíodo, os poetas alexandrinos, além dos predecessores latinos, em particular Ênio, Lucrécio e Virgilio. A segunda parte consta do estudo e análise do mito de Ceix, no livro 11, no tocante à disposição narrativa e abordando-o em seu aspecto alusivo a obras precedentes, notadamente quanto ao conflito pietas / pax x impietas / ferocia que permeia o mito. Por fim, foi feita uma tradução em prosa de todo o mito, apresentada linha a linha, e uma em versos dodecassílabos da parte principal.The first part of this piece of work consists of a study of the epic genre as developed by Ovid in Metamorphoses, by means of a detailed examination of the proem and other programmatic passages, simultaneously to an appreciation of the poetic models who contributed to form his particular variant of epos, namely Hesiod, the alexandrian poets, together with his Latin predecessors, particularly Aenius, Lucretius and Virgil. The second part consists of the study and analysis of the myth of Ceix in book 11, concerning narrative disposition and its marked alusiveness to preceding poems, notably in relation to the pietas / pax x impietas / ferocia conflict which underlies the story. Finally, there is a prose translation of the whole myth presented line by line, followed by a verse translation of the main part of the myth.
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Deleville, Prunelle. "Métamophose des "Métamorphoses " : édition critique et étude littéraire des manuscrits Z de l’Ovide moralisé." Thesis, Lyon, 2019. http://www.theses.fr/2019LYSE2027.
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L’Ovide moralisé représente la première traduction française des Métamorphoses d’Ovide. Son auteur anonyme a également moralisé la matière ovidienne, en l’agrémentant d’allégories qui s’appuient sur les quatre sens de l’Écriture. Le texte nous est parvenu dans une vingtaine de témoins, composés entre le début du XIVe siècle et la fin du XVe siècle. Nous distinguons,parmi les copies tardives de l’Ovide moralisé, un groupe spécifique et homogène, appelé Z dans le stemma. Il est formé des codices : Berne, Burgerbibliothek, 10 (Z1) écrit après 1456 ; Paris, BnF, français 874 (Z2) copié en 1456 ; Paris, BnF, français 870 (Z3) composé autour de 1400 pour le texte et 1450 pour le décor ; Paris, BnF, français 19121 (Z4) probablement réalisé entre 1390 et 1410. Ces quatre manuscrits présentent une véritable réécriture du texte « original » : le remanieur modifie parfois le récit de la fable, ajoute des expositions historiques qu’on ne lit pas dans les autres copies et exprime une nouvelle conception des Métamorphoses. Malgré ces points communs, les témoins Z3 et Z4 sont dépourvus d’allégories religieuses, alors que ces dernières ont été réintroduites dans Z1 et Z2.Notre édition critique se base sur le témoin Z3. Elle s’accompagne d’une étude linguistique, dialectale et métrique, d’un examen des sources, d’un glossaire et d’un index mythologique. Une étude codicologique aide en outre à cerner à quel lectorat sont destinées ces versions — avec ou sans allégories religieuses — pour mieux comprendre les différentes nuances de la vie intellectuelle et culturelle du début du XVe siècle.D’autre part, le commentaire littéraire rend compte de l’originalité de ce remaniement, d’un point de vue esthétique, éthique mais aussi ontologique. Le remanieur reconstruit en profondeur le texte de façon à évacuer toute trace du dogme chrétien. Il insiste sur des thématiques qui préoccupent son époque, impose sa propre conception de l’amour et de la femme, et prendsubtilement la place du premier auteur. Sa réécriture de l’Ovide moralisé traduit les goûts d’un certain lectorat en même temps qu’elle interroge le type de vérité — spirituelle ou uniquement concrète — qu’on peut accorder aux fables païennes. Cet ouvrage tente donc d’affiner notre connaissance des intérêts littéraires du XVe siècle et de la vision du monde dont ils rendent compteThe Ovide moralisé is the first French translation of Ovid’s Metamorphoses. After each narration, the unknown author of the text offers a moralisation by giving allegories based on the four meanings of the Scripture. This text has been brought to us by almost twenty manuscripts, composed between the beginning of the 14th century and the end of the 15th century. A group among these manuscripts remarkably stands out: the group called Z in the stemma. It contains the followings codices: Berne, Burgerbibliothek, 10 (Z1) written after 1456; Paris, BnF, français 874 (Z2) produced in 1456; Paris, BnF, français 870 (Z3) composed around 1400 for the text and 1450 for the drawings; Paris, BnF, français 19121 (Z4) probably copied between 1390 and 1410. These four manuscripts present a real rewriting of the so called ‘original’ text. The new writer sometimes changes the narration of the fable, adds historical explanations and expresses a new conception of the Metamorphoses. The four manuscripts include all these changings, but Z3 and Z4 do not contain the religious and spiritual allegories, while these allegories have been reintroduced in Z1 and Z2.Our critical edition is based on Z3. It offers a linguistic, dialectical and metric study, an observation upon sources of the text, a glossary and an index. Our codicological work also helps to figure out who can read these manuscripts—with or without Christians allegories—and to understand the various shades of the intellectual and cultural life in the 15th century.Our literary commentary reveals the originality of this rewriting, in the esthetical, ethical and ontological ways. The rewriter rebuilds the text in order to expel the marks of spirituality. He insists on contemporarily appealing themes, proclaims his own opinion about love and women and tries to replace the ‘original’ author. Thus, his rewriting conveys the interests of a certain readership while it examines the kind of truth—concrete or spiritual—that can be accorded to the pagan narration of the Metamorphoses. Consequently, our work tries to sharpen our knowledge of the literary interests of the 15th readerships
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Pukszta, Claire A. "Myrrha Now: Reimagining Classic Myth and Mary Zimmerman's Metamorphoses in the #metoo Era." Scholarship @ Claremont, 2019. https://scholarship.claremont.edu/scripps_theses/1374.
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This paper represents the final culmination of a theater senior project. The project consisted of an analytical research paper, performance in a mainstage department production, and supporting process documentation. I portrayed Myrrha, Hunger, Zeus, and others in a production of the play Metamorphoses.
Through research on Mary Zimmerman’s 1998 play Metamorphoses, adapted from the works of Roman poet Ovid, this thesis grapples with the historical meaning of the myth of Myrrha. A polarizing figure, Myrrha was cursed to fall in lust with her father. By exploring of portrayals sexual assault onstage, I tackle themes of audience relationships to trauma and taboo subjects. I seek to understand the importance of her story in a modern context, specifically considering the #metoo movement and increasingly public discussions around sexual violence, rape culture, and systematic oppression. I stress our responsibility to understand how codifying stories on stage impacts audiences.
This project also contains my conceptualization for the characters I portrayed in Metamorphoses, my rehearsal journal, and post-show reflections. In these sections, I detail the acting theory behind my characters as well as the steps we took to adapt Metamorphoses for our community.
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Tronchet, Gilles. "La métamorphose à l'oeuvre recherches sur la poétique d'Ovide dans les "Métamorphoses /." Louvain ; Paris : Peeters, 1998. http://catalogue.bnf.fr/ark:/12148/cb36709145t.
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Behmenburg, Lena. "Philomela : Metamorphosen eines Mythos in der deutschen und französischen Literatur des Mittelalters." Paris 3, 2007. http://www.theses.fr/2007PA030047.
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La thèse comporte trois parties : la première se consacre à des questions théoriques concernant mythe et littérature et présente la démarche méthodologique de l’ouvrage. Un excursus analyse la métaphore du tissu pour désigner le rapport entre mythe et littérature, et une présentation du lai du Laüstic de Marie de France s’interroge sur les mythèmes du rossignol, du langage et du silence et de la communication tissée qui évoquent le mythe de Philomèle. La deuxième partie est composée de quatre chapitres différents qui se penchent chacun sur des réécritures individuelles du mythe de Philomèle afin de dégager leur manière unique de travailler le mythe. Les textes étudiés se situent entre la deuxième moitié du 12e siècle (Marie de France, Chrétien de Troyes, Albrecht von Halberstadt) et 1545 (Georg Wickram) et comprennent des textes allemands et français afin que la métamorphose du mythe puisse être retracée au niveau littéraire, temporel et culturel. La troisième partie de la thèse essaie de filtrer, sur la base des analyses précédentes, les mythèmes qui persistent malgré les changements du mythe de Philomèle pour discerner ainsi ses ‘noyaux narratifs’. Bien que les textes en créent des variantes hétérogènes, nous pouvons constater que quatre motifs différents forment des points fixes dans la construction du mythe et ils seront ainsi présentés et analysés dans des chapitres individuelsThe thesis is composed of three parts: the first one reflects theoretical questions concerning the connection between myth and literature. It also exposes the methodological concept of the thesis. An excursus analyses the metaphor of the tissue and reads it as a metaphor for the connection between myth and literature. This part also shows the parallels between the lai of the Laüstic and some of the mythic patterns of the myth of Philomel like the role of the nightingale, the topic of language and silence, or the woven communication. The second part is composed of four subchapters, which point out different texts who are all retelling the myth of Philomel in their own different way. The French and German text versions were written between the second half of the 12th century (by authors like Marie de France, Chrétien de Troyes, Albrecht von Halberstadt) and 1545 (by Georg Wickram). The third part of the thesis tries to show that four different mythic patterns are used by all authors, nevertheless of the many variations their texts show
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Viel, Marie-France. "Les Métamorphoses d'Ovide en leurs transformations: L'allégorie anagogique et son expression dans le B.N., MS. FR. 137." Thesis, Université Laval, 2010. http://www.theses.ulaval.ca/2010/27281/27281.pdf.
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Bente, Kirsten Verfasser], Lore [Akademischer Betreuer] Benz, and Meinolf [Akademischer Betreuer] [Schumacher. "Ovids Metamorphosen und die Spätphase des Zweiten Stils als Zeugen eines ästhetischen Wandels in Dichtung und Wandmalerei auf der Schwelle zum Prinzipat / Kirsten Bente ; Lore Benz, Meinolf Schumacher." Bielefeld : Universitätsbibliothek Bielefeld, 2017. http://d-nb.info/1137624337/34.
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Bente, Kirsten Verfasser], Lore [Akademischer Betreuer] [Benz, and Meinolf [Akademischer Betreuer] Schumacher. "Ovids Metamorphosen und die Spätphase des Zweiten Stils als Zeugen eines ästhetischen Wandels in Dichtung und Wandmalerei auf der Schwelle zum Prinzipat / Kirsten Bente ; Lore Benz, Meinolf Schumacher." Bielefeld : Universitätsbibliothek Bielefeld, 2017. http://nbn-resolving.de/urn:nbn:de:0070-pub-29127861.
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Osswald, Juliane. "Intertextualität und Gesellschaftdebatte in Jelineks Die Schutzbefohlenen." Thesis, Högskolan Dalarna, Tyska, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:du-29610.
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Diese Examensarbeit untersucht die Intertextualität und die Hintergrundinformation des Theateressays die Schutzbefohlenen von Elfriede Jelinek. Es werden dabei aktuelle Ereignisse untersucht und die von Jelinek angegebenen Intertexte.
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Evans, Philippa A. "Nudus amor formam non amat artificem : representations of gender in elegiac discourse." Thesis, Rhodes University, 2015. http://hdl.handle.net/10962/d1017895.
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This thesis explores the representation of gender, desire, and identity in elegiac discourse. It does so through the lens of post‐structural and psychoanalytic theory, referring to the works of Michel Foucault, Judith Butler, Jessica Benjamin, and Laura Mulvey in their analyses of power, gender performativity, and subjectivity. Within this thesis, these concepts are applied primarily to the works of Tibullus, Propertius, and Sulpicia, ultimately demonstrating that the three love elegists seek, in their poetry, to construct subversive discourses which destabilise the categories by which gender and identity were determined in Augustan Rome. This discussion is supplemented by the investigation of Ovid’s use of elegiac discourse in Book 10 of his Metamorphoses, and the way in which it both comments upon Augustan love elegy and demonstrates a number of parallels with its thematic content. This thesis focuses especially on the representation of power relations within elegiac discourse, the various levels on which such relations operate and, finally, the possibilities for the contestation of and resistance to power, in addition to the motivations that might lie behind the poet‐lover’s frequent attraction and submission to it.
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Meneau, d'Anterroches Cécile. "Georges 1er d'Amboise humaniste : les stalles du château de Gaillon, dialogue des sibylles et des vertus." Thesis, Normandie, 2020. http://www.theses.fr/2020NORMR058.
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Le cardinal Georges Ier d’Amboise est connu pour ses fonctions cléricales et politiques. Lorsqu’il eut atteint le faîte de sa gloire, en réunissant les fonctions apostoliques, de légat en France et en Avignon, et politique, de premier conseiller du roi Louis XII, il fit construire à Gaillon un splendide palais privé, au sein duquel il fit édifier plusieurs chapelles. Un ensemble de stalles a été construit, entre 1509 et 1518, pour la chapelle haute dont l’abside se superpose exactement à celle de la chapelle basse. Ces stalles sont conservées dans la basilique Saint-Denis, et sont la seule œuvre, parmi celles que le cardinal a commandées, qui nous soit parvenue dans une intégrité pratiquement totale. À l’image du château de Gaillon elles présentent une mixité de style propre à leur époque, alliant avec bonheur les vocabulaires gothiques et antiques. Des artisans italiens sont venus en 1509 sur le chantier, ils ont créé les panneaux de marqueterie. Parmi eux était Giovanni Barili qui a mené cette équipe. Tous les éléments innovants ont été réalisés cette année-là. Le décès du cardinal, en 1510, a bloqué le chantier qui a été repris en 1516 par Nicolas Castille. Il a créé quelques éléments mais pas suffisamment pour réaliser les quatorze stalles prévues au programme, donc elles ne sont que douze. Les éléments qui ont été restaurés ou créés sous Viollet-le-Duc n’ont pas modifié l’aspect ni l’iconographie de l’ensemble. Les scènes sculptées sont choisies dans les vies de saints ou se sont inspirées de gravures de la Margarita philosophica de G. Reisch ou des Métamorphoses d’Ovide. Les scènes marquetées font appel au Calendrier des bergers, au livre d’Heures de Louis de Laval et le dialogue entre les sibylles et les vertus les relie au recueil des Institutions Divines de Lactance. L’esprit humaniste de Georges Ier d’Amboise a donc pu se révéler dans la valorisation de l’esprit antique et le soin qu’il a mis à dispenser cette cultureCardinal George I d'Amboise is known for his clerical and political functions. When he had reached the height of his glory, by combining the apostolic functions of legate in France and Avignon, and political functions of first counsellor to King Louis XII, he had a splendid private palace built in Gaillon, within which he had several chapels erected. A set of stalls was built, between 1509 and 1518, for the high chapel whose apse is exactly superimposed on that of the low chapel. These stalls are kept in the Basilica of St. Denis, and are the only work, among those commissioned by the cardinal, which has come down to us in almost complete integrity. Like the Château de Gaillon, they present a mix of styles specific to their time, happily combining Gothic and ancient vocabulary. Italian craftsmen came to the site in 1509 and created the marquetry panels. Among them was Giovanni Barili who led this team. All the innovative elements were realized that year. The death of the cardinal in 1510 blocked the work, which was taken over in 1516 by Nicolas Castille. He created a few elements but not enough to make the fourteen stalls planned, so there are only twelve. The elements that were restored or created under Viollet-le-Duc have not altered the appearance or iconography of the ensemble. The sculpted scenes are chosen from the lives of saints or have been inspired by engravings of G. Reisch's Margarita philosophica or Ovid's Metamorphoses. The inlaid scenes call upon the Calendar of the Shepherds, the Book of Hours of Louis de Laval and the dialogue between the sibyls and the virtues links them to the collection of the Divine Institutions of Lactance. The humanist spirit of George I d'Amboise was thus able to reveal itself in the valorization of the ancient spirit and the care he put into dispensing this culture
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Thielen, Thomas [Verfasser]. "Metamorphose als Text - Text als Metamorphose : Ovids Metamorphosen bei Ted Hughes / vorgelegt von: Thomas Thielen." 2004. http://d-nb.info/971767319/34.
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Tsen, Wen-Hsi, and 曾文曦. "Transsexuality in Ovid''s Metamorphoses." Thesis, 2003. http://ndltd.ncl.edu.tw/handle/11409356356248258201.
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碩士淡江大學
英文學系
91
Abstract: Ovid proves himself the most gifted poet in the literary milieu of Rome in the first century B.C. As a creative poet, Ovid prefers the composition of poems in different styles and forms. His best and only epic poem, the Metamorphoses, presents an extensive range of human experiences and topics. Ovid’s characters in the Metamorphoses are mostly social minors or boundary breakers. The main focus of this thesis is to discuss two characters in Ovid’s Metamorphoses. Caenis and Iphis are women who choose transsexualism in an attempt to evade oppression that a male-dominant society places on them and other women. Caenis is a young woman whose virginity is deprived by Neptune. Neptune, her sex offender, shamelessly expresses that he likes what he has tasted, and offers her a gift. Caenis tells Neptune that rape is so painful and she will not want to suffer from it again. She asks to become a man. Though surprised, Neptune grants Caenis this wish and changes her into a man. Although her sex has been changed, Caenis’ male identity is rejected by the Centaurs, who humiliate and eventually murder her. One of the key points of this thesis is to show that the ancient Greek males tended to use rape as a means to demonstrate their power over women. In Ovid’s Metamorphoses, there are eighteen accounts of women that are sexually threatened or raped by male offenders. Mortal women who have sexual relationships with male gods, regardless if voluntary or forced, always end poorly. In the Metamorphoses, Iphis is a young girl who is dressed and raised as a boy by her mother to escape her father’s attempted infanticide. Iphis finds herself in love with Ianthe, a young girl her age. Lesbianism is not allowed in Iphis’ society. Iphis’ homophobia towards lesbianism makes her hate her sexuality and her birth sex. She eventually chooses Transsexualism in order to obtain sexual freedom that is simply not available for women. The different attitudes held by ancient Greek society towards homosexuality and lesbianism is discussed. While male homosexuality is a part of the social practices, lesbianism, if it exists at all, is never publicized. Achilles is used as a counter point to Iphis’ story in this thesis. Achilles is both a transgenderist and also a bisexual man. Compared to him, Iphis, who was born a girl, is deprived of her sexual freedom. Through the tales of Caenis and Iphis, this thesis provides an understanding of women’s lives and sexual status in 1200 B.C. It aims to show how a highly male-controlled society oppresses its women with strict social rules. Sexually women are constantly confronted with the threat of rape by males, and women are not entitled to sexual freedom. To obtain what they have been deprived, Caenis and Iphis finally choose to transform themselves into men. Yet even with their sex changed, Caenis is still haunted by his/her female past. As the phenomenon of social and sexual oppression of women still exists today, to know the past will help us to better understand the present.
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Natoli, Bart Anthony. "Speech, art and community : the 'logos nexus' in Ovid." Thesis, 2009. http://hdl.handle.net/2152/ETD-UT-2009-05-110.
Full textAbstract:
This paper examines the role of the ability to speak in Ovid's construction of identity within the Metamorphoses . As various scholars have recognized, metamorphosis in Ovid is closely connected with the issue of identity. An important aspect of identity in Metamorphoses is the linguistic ability of its characters. Ovid's manipulation of his characters' linguistic ability and, in particular, of their loss of speech adds meaning to what it is to be metamorphosed in Ovid's chef d'oeurve . Throughout the work, Ovid consistently portrays the metamorphosized human characters as changed due to their lack of linguistic ability. Since the ability was seen as an aspect strictly reserved for humans, the loss of such ability led to the dehumanization, or metamorphosis, of the character. In the stories of Lycaon, Acteon, Philomela, Echo, Io, et al., Ovid takes each characters ability to speak from them as they mutate into their changed shape. The mens of each is intact; however, they are unable to speak and, thus, are unable to communicate with humanity. This lack of connection to humanity results in the loss of the ability to express identity or, in fact, to have identity. To explore the role of speech loss in construction of identity, this paper analyzes Ovid's depiction of humans metamorphosed through the lens of modern socio-linguistic theory. The theory of performative utterance first introduced by J.L. Austin and then refined by many other scholars, most notably John Searle, provides an interestingly fresh prism through which to examine Ovid's construction of identity. In addition, if one includes the literary-philosophical ideas of the 20th century scholar Walter Benjamin into the mix, the picture is refined further. To these scholars, if one could not speak, one could not be. Words are not a simple means by which one can communicate. Instead, they form the ability to do within a society, thereby describing one's ability to become a part of humanity. By stripping the metamorphosed of their ability to be and, consequently, the ability to do something human, Ovid removes their human identity. Moreover, by looking at such narrative technique through the kaleidoscope of Benjamin, Austin, and Searle, this paper hopes to open doors to the discussion of how Ovid saw his own identity. As a poet, the power of speech was paramount to him and because of such speech, Ovid could be spoken of amongst humanity (ore legar populi), a concept later picked up by Martial (3.95,7 and 8.3,7). Could this power have led Ovid to see a heightened identity for himself as well, a melior pars that might possibly give him precedence over the rest of mankind, or possibly over Augustus himself? Or, in the words of 18th century German poet Heinrich Heine, "Don't belittle the poets, they can flash and thunder, they are more fierce than the bolt of Jove, which, after all, they created for him."text
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Westerhold, Jessica. "Tragic Desire: Phaedra and her Heirs in Ovid." Thesis, 2011. http://hdl.handle.net/1807/31970.
Full textAbstract:
In this thesis, I explore the construction of female erotic desire in Ovid’s work as it is represented in the form of mythical heroines. Phaedra-like figures appear in Ovid’s poetry as dangerous spectres of wildly inappropriate and therefore destructive, bestial, or incestuous sexuality. I consider in particular the catalogue of Phaedra-like figures in Ars Amatoria 1.283-340, Phaedra in Heroides 4, Byblis in Metamorphoses 9.439-665, and Iphis in Metamorphoses 9.666-797. Their tales act as a threat of punishment for any inappropriate desire. They represent for the normative sexual subject a sexual desire which has been excluded, and what could happen, what the normative subject could become, were he or she to transgress taboos and laws governing sexual relations. I apply the idea of the abject, as it has been formulated by Julia Kristeva and Judith Butler, in order to elucidate Ovid’s process of constructing such a subject in his poetry. I also consider Butler’s theories of the performativity of sex, gender, and kinship roles in relation to the continued maintenance of the normative and abject subject positions his poetry creates. The intersection of “performance” and performativity is crucial to the representation of the heroines as paradigms of female desire. Ovid’s engagement with his literary predecessors in the genre of tragedy, in particular Euripides’ and Sophocles’ tragedies featuring Phaedra, highlights the idea of dramatically “performing” a role, e.g., the role of incestuous step-mother. Such a spotlight on “performance” in all of these literary representations reveals the performativity of culturally defined gender and kinship roles. Ovid’s ludic representations, or “citations,” of Phaedra, I argue, both reinvest cultural stereotypes of women’s sexuality with authority through their repetition and introduce new possibilities of feminine subjectivity and sexuality through the variations in each iteration.
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Kaczor, Sarah. "The Ovidian Soundscape: the Poetics of Noise in the Metamorphoses." Thesis, 2019. https://doi.org/10.7916/d8-d4sm-q274.
Full textAbstract:
This dissertation aims to study the variety of sounds described in Ovid’s Metamorphoses and to identify an aesthetic of noise in the poem, a soundscape which contributes to the work’s thematic undertones. The two entities which shape an understanding of the poem’s conception of noise are Chaos, the conglomerate of mobile, conflicting elements with which the poem begins, and the personified Fama, whose domus is seen to contain a chaotic cosmos of words rather than elements. Within the loose frame provided by Chaos and Fama, the varied categories of noise in the Metamorphoses’ world, from nature sounds to speech, are seen to share qualities of changeability, mobility, and conflict, qualities which align them with the overall themes of flux and metamorphosis in the poem. I discuss three categories of Ovidian sound: in the first chapter, cosmological and elemental sound; in the second chapter, nature noises with an emphasis on the vocality of reeds and the role of echoes; and in the third chapter I treat human and divine speech and narrative, and the role of rumor. By the end of the poem, Ovid leaves us with a chaos of words as well as of forms, which bears important implications for his treatment of contemporary Augustanism as well as his belief in his own poetic fame.