...“Cupid and Psych” is arguably the best story so far in Edith Hamilton’s Mythology. Two lovers, Cupid and Psyche, must not see each other, but Psyche’s curiosity gets the best of her. Psyche shows admirable devotion, hope, and perseverance for the man she loves. Cupid was the son of Venus, goddess of beauty, and Psyche was the gorgeous daughter of a mortal king. Psyche stole men’s attention from Venus, making the goddess jealous; so she sent her son, Cupid, to punish Psyche. Unfortunately for Venus, Cupid fell in love with Psyche, so he spent many nights with her, but told her she could never see him. Psyche’s sisters planted a seed of doubt in her, and she saw that her lover was the god of love. The lamp oil spilled onto Cupid, waking him...
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...beautiful girl, Psyche, is born after two older sisters. People throughout the land worship her beauty so deeply that they forget about the goddess Venus. Venus becomes angry that her temples are falling to ruin, so she plots to ruin Psyche. She instructs her son, Cupid, to pierce the girl with an arrow and make her fall in love with the most vile, hideous man alive. But when Cupid sees Psyche in her radiant glory, he shoots himself with the arrow instead. Meanwhile, Psyche and her family become worried that she will never find a husband, for although men admire her beauty, they always seem content to marry someone else. Psyche's father prays to Apollo for help, and Apollo instructs her to go to the top of a hill, where she will marry not a man but a serpent. Psyche bravely follows the instructions and falls asleep on the hill. When she wakes up, she discovers a stunning mansion. Going inside, she relaxes and enjoys fine food and luxurious treatment. At night, in the dark, she meets and falls in love with her husband. She lives happily with him, never seeing him, until one day he tells her that her sisters have been crying for her. She begs to see them, but her husband replies that it would not be wise to do so. Psyche insists that they visit, and when they do, they become extremely jealous of Psyche's beautiful mansion and lush quarters. They deduce that Psyche has never seen her husband, and they convince her that she must sneak a look. Confused and conflicted, Psyche turns on a...
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...Humanities 130 October 4, 2011 Love in the City of Angels Love: the all-consuming, all-encompassing life source we search for. It can be found in almost everywhere. Movies and songs are dedicated to sharing the myths of love. So I chose the movie “City of Angels” as the one of the movies I can see the love myth in. “City of Angels” is about an angel who looks over the city of Los Angeles. Thousands of angels keep watch over the city. Seth notices a surgeon, Maggie, while she is trying to save a life. He feels as though she can see him, and he is intrigued by her. Seth follows her, watches her, and wills her to see him. Finally Maggie does. She is curious about him, and yet seems to have a fear of him. When Seth tells Maggie he is actually an angel, Maggie runs from him. This is too much for her to bear, and she seems to think he is a bit deranged. She is engaged to marry another surgeon, so she goes back to him. While roaming the hospital halls Seth meets a patient, Mr. Messenger, who was once an angel himself. Seth realizes that he has a choice to make. He can have everlasting life as an angel, or he can choose Maggie and a natural life. “I would rather have had one breath of her hair, one kiss from her mouth, one touch of her hand, than eternity without it”, says Seth (City of Angels). Mr. Messenger tells him he must fall, in order to love and live. He falls from a building, and for the first time experiences true human emotions and pain. Seth...
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...by many multiple deities, gods and spirits, whom they worshiped. These legends, tell of the gods and their adventure are called myths. The main point of mythology is to assert an issue in life and connect people’s past. Civilization still does not know what or how people tumble upon love. The plea lays in Eros, or Cupid, the God of love in Greek Mythology. Eros was the cause love which unfolds the mystery of the existence of love. Eros, also know by Cupid, is the god of love, passion, and sexual desire. He is the son of Aphrodite, the goddess of love, and Aries, the god of war. He has the power to bring love to both gods and mortals. He also has the power to shoot love and hatred arrows. His love arrows were golden with dove feathers and his hatred arrows were made out of lead with owl feathers. These arrows were used to induce love. Eros was frequently at his mother’s lateral supporting her in all her devise and godly intrigue. Men were departing, leaving her altars desolated, worshiping alternatively an essential mortal female. She was the Goddess of the soul; Psyche. Aphrodite demanded Eros to forcefully induce Psyche to fall in love with the hideous male on earth. Eros assumed his mother’s pleads. Instead Eros fell profoundly in love with Psyche’s beauty. Eros appeared without exception by night, but he asked Psyche not to aglow her alcove. Psyche was in love with the mysterious Eros. Until one day, her sister’s jealously instigated that she had found a monster. She was acquainted...
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...found in the Theogony that is the history of the gods. Eros was the son of Aphrodite the goddess of beauty and Ares the god of War, Eros himself was deeply in love with the Greek goddess Psyche, the goddess who incorporated human emotions. Psyche was renowned for her divine beauty, which was said to be even greater than the beauty of Aphrodite. Eros had one daughter that was Voluptua. His brothers was Anteros, the god of requited love, also he had half-brothers and half-sisters which were named Harmonia that was her half-sister and Deimos and Phobos that were their half-brothers. Eros was the youngest of the gods, generally the son of Aphrodite by Ares or Hermes, always a child, thoughtless and capricious. He is as irresistible as fair, and has no pity even for his own mother. Zeus, the father of gods and men, arms him with golden wings, and with bow and unerring arrows, or burning torches. Eros is usually depicted as a young winged boy, with his bow and arrows at the ready, to either shoot into the hearts of gods or mortals which would rouse them to desire. He possessed two types of arrows; golden ones, to instill love in the heart of the recipient, and lead ones, to make a hearth immune to love. With these arrows, Eros could control the feeling of hearts, as he did in many famous Greek myths. Worship of Eros was uncommon in early Greece, but eventually became widespread. He was fervently worshiped by a fertility cult in Thespiae and in many regions of Greece. Eros...
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...In the myth Psyche and Eros adapted from Wonder Stories by Carolyn Sherwin Bailey, a young most beautiful girl who fell in love with Eros a god. Aphrodite doesn’t like them being together, but Psyche with her own struggling ways made it so Eros doesn’t trust her unintentionally. Psyche wanted Eros back, so she went out in search for him and found Demeter, who told to go to Aphrodite herself. She went out to find Aphrodite, who went and set out challenges for her to complete. Psyche perseverance through the challenges that lead to getting Eros back. At the beginning of the story, Psyche struggle with the lost of Eros. Eros got sick and tired of her not trusting him when he disobeyed his mother for her. “ That was the beginning of the...
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...wielded weapons (Dana Scully from The X Files, Samantha Carter from Stargate SG1), while others used magic (Willow from Buffy the Vampire Slayer, the three sisters in Charmed), and then there was the cyborg (Seven of Nine from Voyager and Max from Dark Angel). All nevertheless embodied the warrior archetype: a fighting spirit evoking a new female consciousness, one that reflected a shift of values in Western society's gender norms. C. G. Jung Research Online books, journals for academic research, plus bibliography tools. www.Questia.com/C._G._Jung Jungian Philosophy Analytical psychology poses the theory of archetypes or 'instinctual patterns' in the psyche, the 'warrior' being just one among a potentially unlimited human experiences. Carl Gustav Jung (1875-1961) noted that archetypes reside in the third layer of the psyche – the collective unconscious, the universal dimension of a human's mind, where mythological symbols common to all individuals derive. From the...
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...images or thoughts that have the same meaning for all human beings. Jung said that archetypes exist in dreams as well as in art, literature, and religion across cultures. According to Jung, the ego represents the conscious mind while the personal unconscious contains memories, including those that have been suppressed. The collective unconscious is a unique component in that Jung believed that this part of the psyche served as a form of psychological inheritance. It contains all of the knowledge and experiences we share as a species. Jung's theory divides the psyche into three parts. The first is the ego,which Jung identifies with the conscious mind. Closely related is the personal unconscious, which includes anything which is not presently conscious, but can be. The personal unconscious is like most people's understanding of the unconscious in that it includes both memories that are easily brought to mind and those that have been suppressed for some reason. But it does not include the instincts that Freud would have it include. But then Jung adds the part of the psyche that makes his theory stand out from all others: the collective unconscious. You could call it your "psychic inheritance." It is the reservoir of our experiences as a species, a kind of knowledge we are all born with. And yet we can never be directly conscious of it. It influences all of our experiences and behaviors, most especially the emotional ones,...
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...serves as the storehouse for this collection. Many of our inner urges are too disturbing for the conscious mind and society at large to cope with immediately. Therefore, we sublimate these secrets into a region we cannot face directly. The ego is responsible for repressing unconscious thoughts. Things that are too disturbing to face immediately are pushed out of awareness by the ego. However, the unconscious continues to exert influence on the behavior of the individual. This psychological pressure creates a continuous battle between the ego and unconscious portions of the psyche. The dynamics of this struggle are the target of much of Freud's psychoanalytic theories. He described the mind as composed of various components. Each component is responsible for one of the various functions the mind executes”. The Boeree (1997, 2006 ) website Jung's theory divides the psyche into three parts. The first is the ego, which Jung identifies with the conscious mind. Closely related is the personal unconscious, which includes...
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...mythology, the image of woman is always accompanied by the image of slave. Slavery connotations reflect the basic norms of patriarchy that dominated Greek and Roman societies. Like slaves, women were often excluded from the public life and were destined to carry the burden of male discrimination on their shoulders. It would be fair to say, that in Greco-Roman mythology, women (both mortal and immortal) reflect and exemplify the two radical sides of femininity – female subordination and submissiveness to male power, and female rage and monstrousness as a rebel against the existing power and social order in their society. Greco-Roman mythology is an excellent source of knowledge about power relations between men and women. Greek and Roman myths provide abundant information about the place women occupied in their society and the methods they used to rebel against their social inferiority. In Greco-Roman mythology, the image of woman is always accompanied by the image of slave. A woman (either mortal or immortal) is often depicted in her utmost submissiveness to a man. Greco-Roman mythology depicts a woman in situations that make it difficult for her to change the existing social...
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...be either anthropomorphic or theriomorphic, yet they can change according to their own will and they don’t lose their divinity in the process. Ovid’s metamorphoses are usually final and the poor misfortunate loses some of his humanity forever. By far the cruelest fate is for one to lose his power of speech or his free-speech, as in the case of Acteon, changed into a stag, Callisto, changed into a bear or Lycon, who becomes a wolf. On a more subtle level, the nymph Echo is left only with the power of speech, but her words are not her own, as she is forced to repeat whatever she hears. All these stories cover a more complex level of understanding that deals with religion and ritual, and should not be taken as mere parables of morality. The myth of Artemis and Acteon encapsulates the confrontation between crude human conscience and the mystery of life, epitomized by the maternal deity (Isis, Artemis, Diana), with two possible outcomes. Meditating, we can either emphasize the superior (accomplished or perfected meditation) in Upanishad terminology or the inferior (superimposed or false meditation). The first elevates to the supernormal while the second leaves one about as Acteon: to be psychoanalyzed, finally, to bits and returned to the womb. (Campbell, 63). The human mind’s capacity to overcome...
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...MARIKINA POLYTECHNIC COLLEGE Sta. Elena, Marikina City Lesson Plan in ENGLISH 224 MYTHOLOGY AND FOLKLORE TOPIC: Story of Love and Adventure: Cupid and Psyche Prepared By: Jem Mirachelley J. Mabalot I. OBJECTIVES a. To know the connection between Cupid And Pysche. b. To identify the significance of trust in our lives. c. To appreciate things they have now. II. SUBJECT MATTER a. Topic: Story of Love and Adventure: Cupid And Psyche b. References: Hamilton, E. (2012). The Classical Bestseller Mythology, New York; Grand Central Publishing. 96-104. www.elfwood.com www.shmoop.com/cupid-psyche/summary c. Materials * Projector * Powerpoint Presentation * Pictures * VISUAL AIDS d. Introduction of the Author Apuleius (/ˌæpjʉˈliːəs/; also called Lucius Apuleius Madaurensis, Berber: Afulay; c. 125 – c. 180 C.E.) was a Latin-language prose writer. He was a Numidian Berber and lived during the Roman period.[1] He was from Madaurus (now M'Daourouch, Algeria). He studied Platonist philosophy inAthens; travelled to Italy, Asia Minor and Egypt; and was an initiate in several cults or mysteries. The most famous incident in his life was when he was accused of using magic to gain the attentions (and fortune) of a wealthy widow. He declaimed and then distributed a witty tour de force in his own defense before the proconsul and a court of magistrates convened in Sabratha, near ancient Tripoli...
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...Schedule of Readings & Lecture Topics: Fall 2012 | Lecture Topic | Read beforehand | | | | M. Sept. 10 | Welcom to class | | W. Sept. 12 | Intro to Mythology | T 3-22 (T=Thury) | M. Sept. 17 | The Oedipus Myth | ACM 235-236 (nos. 66-68)Oedipus the King, T 305-353 | W. Sept. 19 | Oedipus Rex 1 | Finish or re-read T 305-353 | M. Sept. 24 | Oedipus Rex 2 | Lévi-Strauss, T 354-369 | W. Sept. 26 | Oedipus and Structuralism | “ | M. Oct. 1 | Gilgamesh | The Epic of Gilgamesh, T 192-227 | W. Oct. 3 | No class—UMich Plato conf. | | M. Oct. 8 | Thanksgiving | | W. Oct. 10 | Gilgamesh and Structuralism | G.S. Kirk “A Lévi-Straussian Analysis of G.”, T 228-238 | M. Oct. 15 | Ritual & Liminality | Victor Turner, “Forest,” T 417-429 | W. Oct. 17 | Demeter & Ritual | Hom. Hymn to Demeter, T 430-448 | M. Oct. 22 | Tricksters: Prometheus | T 381-383, 396-402, 27-29, 38-41Review Lévi-Strauss, T 280-294 | W. Oct. 24 | Tricksters: Hermes | Hom. Hymn to Hermes, ACM 187-197 | M. Oct. 29 | Dionysus: Myth & Bacchae | T 495, 509-514Euripides, Bacchae (44-83) | W. Oct. 31 | Bacchae | ACM 21-22 (D1), 47 (M2), 48 (M4), 212-213 (Ode 2.19), 394 (1130) | M. Nov. 5 | Exam 1 | Odyssey Books 1-8 | W. Nov. 7 | Hesiod Theogony 1 | Hesiod Theogony ACM 129-160 | M. Nov. 12 | Hesiod Theogony 2 | Same | W. Nov. 14 | | | M. Nov. 19 | | | W. Nov. 21 | Hesiod Works and Days | Hesiod “The Ages of Man” T 41-44 | M. Nov. 26 | | | W. Nov. 28...
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...psychoanalysis itself, and has developed into a rich and heterogeneous interpretive tradition. It is a literary approach where critics see the text as if it were a kind of dream. This means that the text represses its real (or latent) content behind obvious (manifest) content. The process of changing from latent to manifest content is known as the dream work, and involves operations of concentration and displacement. The critic analyzes the language and symbolism of a text to reverse the process of the dream work and arrive at the underlying latent thoughts. Freud wrote several important essays on literature, which he used to explore the psyche of authors and characters, to explain narrative mysteries, and to develop new concepts in psychoanalysis (for instance, Delusion and Dream in Jensen's Gradiva and his influential readings of the Oedipus myth and Shakespeare's Hamlet in The Interpretation of Dreams). His followers and later readers, such as Carl Jung and Jacques Lacan, were avid readers of literature as well, and used literary examples as illustrations of important concepts in their work (for instance, Lacan argued with Jacques Derrida over the interpretation of Edgar Allan Poe's "The Purloined Letter"). Jung and another of Freud's disciples, Karen Horney, broke with Freud, and their work, especially Jung's, led to other rich branches of psychoanalytic criticism: Horney's to feminist approaches including womb envy, and Jung's to the study of archetypes and the collective...
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...With the mythical nature of Vimy Ridge in Canada fully fleshed out and debunked, why is it that the myth even exists? The need for a definitive symbol of Canadian identity is the answer. Jeff Keshen argues that “the rapid growth of autonomy in Australia and Canada following the Great War helped to ensure that popular discourse continued to depict superior, courageous and noble soldiers.” As nationalist politicians in both dominions sought greater autonomy, the image of a strong national army representing the nascent nation was no doubt invaluable. For example, Canadian Prime Minister William Lyon Mackenzie King drew heavily on the battle’s symbolism in his rhetoric. The unity that the myth built was necessary in moving towards an autonomous Canadian nation, and “the power of the mythicized version of the war experience, then, was considerable.” Rather than delve into the more technical examples Canadian successes during the First World War, it is far easier for a politician to capture the romantic, nationalist spirit of an audience with a...
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