Oedipus Rex

In many plays a character has a misconception of his her self and/or his or her world. When this misconception is destroyed it can be a major turning point in the story. "Oedipus Rex" by Sophocles is one such story. In the story Oedipus has such a misconception where he thinks he has a good life, but really his life is morally wrong. This contributes to the theme or themes of the play when they serve as the defining climax of the story. When the misconception is stopped Oedipus sees that you cannot escape or change your past, but you can still do great things even if you have been evil or immoral in your life. When Oedipus was born it was prophesied that he would kill his father and marry his mother. His father naturally feared this and told a shepard to take the boy out and kill him when he was still a child. The kind old shepard could not bring himself to kill a innocent little boy so he gave him to a passing messenger to take as his own. When Oedipus was older he learned of this prophecy and left home because he loved his foster father who he believed to be his real father. A while after he ran away he traveling down a road when he saw a coach coming. It contained his true father, King Laios of Thebes and his bodyguards. When they almost ran him over Oedipus attacked them killing the bodyguards and his father, thinking that they were highway bandits, and by doing so he unwittingly fulfilled the prophecy. When he realizes this he is devastated. This really contributes to the theme, that you cannot escape your past. The fact that he killed a king and his father no less, is a major factor in his exile later in the story. When he discovers that King Laios was his real father he sees that by not running away that he could have prevented this whole catastrophe. This just goes to show that hindsight is always 20/20, Oedipus saw this and realized his mistake. Him realizing that he cannot go back and change his past is also a big theme of the story. This fact too. plays a big part in his mental breakdown later in the story. After he kills his father he is walks further down the road when he is accosted by the Sphinx who tells him that if he cannot answer her riddle correctly that she will kill him. He however does succeed in solving her riddle and she kills herself out of fury. When word gets out the he was the one who caused the death of the Sphinx the people of Thebes ( whose king he just recently killed ) adopt him as their new king, thanking that their real king was killed by bandits, and give him the queen, Queen Jocasta ( his mother ) for his bride. They lived happily for many years and had four children. When Oedipus learns of the heinous crime he has committed he nearly dies. Jocasta upon learning that she had been married to her son hangs herself and when Oedipus sees her body dangling he cuts her down and stabs out his eyes with her brooch. Having disgraced his country he is banished and he and his daughter Antigone leave Thebes. He later dies in exile at a shrine of Apollo in Colonus. Before he leaves Thebes however he states that he will do great things before he dies the horrible death he believes is reserved for him. He speaks with great hubris in the end of the play when he tells Creon to care for his daughters and tells of the things he will do before he dies. This, being able to still accomplish great things even after doing such horrendous crimes such as incest and regicide. Realization that you cannot change or escape your past and that you can still achieve great things even after committing awful crimes in your life are all the things that Oedipus sees after his misconception of his entire life is destroyed and he sees the things he could have prevented. When you look back on your life and see something that brought about bad consequences you most often see how you could have easily avoided the usually small detail that caused the whole ordeal. that is usually a great learning experience for you.

Original Myth

Once their was a old couple who lived in a village near the country-side. The village they lived in didn't have a lot of food. The couple had a chicken who had just had seven baby chicks. One day a monk came to the village to teach the people there because they had very poor or no education. The monk had not eaten all day and said that he was very hungry. The people in the village panicked because they were so poor and barely had enough food to support themselves. They didn't want to anger him because they knew if they did they would also anger the Gods. The only source of food was the chicken the old couple had. At first the couple didn't want to kill it, but then they thought of what might happen if they angered the monk. Once the mother of the seven chicks found out that she was going to die, she went to tell the oldest of the seven chicks about it and told him to take care of his brothers and sisters. The couple filled a pot with water and started to boil it. Once the water was ready they put the mother chicken in when she was still alive. The little chicks had just seen their mother die and suffer, so they were really sad. The oldest one was so sad that he jumped in the pot right after her mother did and the rest followed him. The monk saw this and felt sorry for them and felt that it was his fault. He made the little chicks who cared so much for their mother into stars in the sky in order to honor them. The constellation that the stars form now are known as the Big Dipper.

Old Testament Vs Hellenic Text Divine Intervention

The Old Testament and Hellenic texts we have studied have numerous examples of divine intervention. The range and complexity in human affairs that these interventions occur have similar, yet different attributes. Both texts describe divine intervention as a way of explaining "why things happen(ed) and being "chosen" by God or gods to fulfill a destiny. Both also see divine intervention as something that can not be understood by humans; God or the gods have their reasons why people are "chosen" and why certain gifts, events, and catastrophes happen and we will never understand the reasoning. Differences in the texts stem from the reasons they are the same; why certain people are chosen, why events happen, etc. The range and complexity in human affairs of divine intervention as described in the Hellenic texts and the Old Testament are similar because of the interference in human affairs, yet they are different because of why certain people are chosen to fulfill a destiny. For instance, in the Old Testament, God chooses Noah and his family to be the only survivors after the flood that wipes out the earth. His destiny was to build the ark and take a pair of every living creature to help repopulate the earth after everything is wiped out. This is similar to Oedipus at Colonus, in the Hellenic texts, because the gods choose Oedipus to save the city of Colonus from his own sons. They differ because God, in the Old Testament, chooses rather blindly. He does not choose people for any reason except that is who He wanted. If He does choose, it is based on goodness or loyalty to Him. The gods of Hellenic texts, like in Oedipus at Colonus, the gods choose Oedipus because of his wisdom and his family line. The Hellenic texts choose based on prestige, family, and honor. Another example of this is the story "Joseph" in the Old Testament. Joseph was chosen to be a powerful ruler in Egypt for no reason whatsoever, just because God wanted him to be. In The Illiad, this would never happen, Achilles is chosen to defeat Hector because of his prestige, honor, and family line. Achilles is not chosen because Zeus just wanted him to. Not just anybody could have killed Hector, it had to be someone famous. In the Old Testament, divine intervention, especially in "Genesis," plays a very important part. For example, in "The Creation of the Universe," God wills everything into being. "God said, 'Let there be light,'" (Genesis 1:5) "Then God said, 'Let the earth produce growing things,'" (Genesis 1:11) "God said, 'Let the earth bring forward living creatures,'" (Genesis 1:24). These things, and others, are a way to explain why we have light, plants, animals, etc. Also in "Genesis," in the story of "Adam and Eve," the punishment that mankind receives for Adam and Eve eating the forbidden fruit explains man's hardships. "To the woman he said: 'I shall give you great labour in childbearing...... You will desire your husband, but he will be your master,'" (Genesis 3:16). "To the man he said: '.... the earth shall be cursed. You will get your food from it only by labour all the days of your life; it will yield thorns and thistles for you,'" (Genesis 3:17- 18). The Hellenic texts are different because certain events, good or bad, may only happen because of a god's fondness or dislike for a mortal, or just for the gods' own amusement. An instance of this occurs in The Illiad, when Paris and Menelaus are in combat in Book Three, Aphrodite saves Paris from defeat, and takes him away to his bedroom. She interfered because of her fondness of Paris for her own amusement. Also, in The Illiad, Zeus's fondness of Hector results in Hector's almost invincibility through most of the story. Zeus protects him in every way, except when the other "chosen one," Achilles, comes into battle, which results in Achilles killing Hector. There are; however, several examples in which the Hellenic texts are similar to the Old Testament in respect to divine intervention. For instance, in Oedipus the King and Oedipus at Colonus, Oedipus is destined to become king of Thebes only to be exiled from Thebes to fulfill a greater destiny. "No sickness can destroy me, nothing can. I would never have been saved from death- I have been saved for something great and terrible, something strange. Well let my destiny come and take me on its way!" (Oedipus the King, p. 246 lines 1594-1598). "The gods are about to raise you to your feet- till now they were bent on your destruction." (Oedipus at Colonus, p. 306 lines 432-434). The Old Testament and Hellenic texts' acts of divine intervention are similar because both texts rely greatly on these acts. They are included to explain the unexplainable. They are very different because of the ways God intervenes and the ways the gods intervene. God does not intervene because it is a "game" to Him, like the gods in Hellenic texts do. The gods choose honorable, wise, royalty, type of people to fulfill important destinies, while God chooses based on nothing, and if He does, it is based on loyalty and goodness. In these ways the Hellenic texts and the Old Testament compare a contrast.

The Odyssey 2

In The Odyssey , Homer uses guest-host relationships as an ethical norm against which behavior is measured. When the ritual is preformed correctly by guest-host, good results ensue. In contrast, the violations of this ethical norm results in misfortune. This idea was taken very seriously by people of that time and it can be found throughout the story. A great example of a guest host relationship where both the guest and the host behave properly is the relationship between Telemachos and King Menelaos. As a guest Telemachos treats his host with respect and dignity. He address menelaos as "my lord" to give reverence to his kindness and to be polite. Telemachos is very complimentary to his host by saying "Zeus must have such a place" when referring to menelaos' house. He does this to let him know that he will be a good guest and that he is a proper gentleman. Menelaos shows that he to can be a good host and gives Telemachos food and shelter even when there is a wedding going on. He says "go and take out their horses, and bring the men in to share our feast". This shows that menelaos must be a good guest especially to give them shelter during a wedding. Menelaos also does not pressure Telemachos into answering any questions before he eats and enjoys the festivities; nor does he give any indication that he wants Telemachos to leave. He says "stay here in my mansion for ten or twelve days and then I will give you a good send off and a handsome gift, three horses and a chariot: I will give you a fine chalice too, that when you pour your drop to the immortal gods you may think of me all your days". This statement shows that not only does he wish Telemachos to stay but that he is a very generous man indeed. Due to kindness of both men good things are bound to ensue. For Telemachos the good outcome he receives is the accurate news of his fathers whereabouts. For Menelaos the good outcome is that whenever he may need help Telemachos is always there for him. Another example in which there is a good host and a good guest is the relationship between Odysseus and Eumaios, the swine herd. Despite Odysseus' appearance as a beggar, since he is in disguise, Eumaios treats him with the same respect as he would any person. He takes him into his home and tells him to "eat away" and to enjoy himself. Also Eumaios "laid a bed for him near the fire, a heap of sheepskins, and their Odysseus lay down". This is a good indication that the swineherd is a good host. Odysseus returns this kindness by saying "I pray Zeus may bless you as I do, for the honour you have done" as a way to show his thankfulness and his gratitude. He also shares his stories of the past as a way to amuse his host. Odysseus continues by regarding Eumaios as "my friend" as a way to let him know he is very appreciative. When Telemachos enters Odysseus, the beggar, offers his seat at the table, but Telemachos being the good guest that he is refuses the seat. Thus Telemachos can be considered again as another good guest. Their rewards are that Odysseus finds out about the suitors and that Eumaios is a faithful person to him. Odysseus also gains a warrior in the battle against the suitors. Eumaios' reward is that his life is spared by Odysseus. Odysseus also says "I will find wives for both of you, and give you land and well built houses close to myself; and you shall be friends and brothers of my son Telemachos". This is a great honor especially for a swineherd. Finally, even Telemachos is rewarded for his kindness; he is made aware of the beggar's true identity as being his father and their conquer over the suitors. However not all guest-host relationships are ones in which the guest and the host act properly. For instance, the relationship between Odysseus and Polyphemos, the cyclops. When Odysseus first arrives at the cave of Polyphemos it says he "walked briskly to the cave, but found him not at home...so we entered". This action is not a good way to be a guest because he comes in uninvited. He even goes a little further he says "we lit a fire and...helped ourselves to as many cheeses as we wanted to eat". This is another way he is a bad guest because he takes what he wants even without it being offered to him. Upon Polyphemos' return he to shows he can be a bad host because "he picked up a great huge stone and placed it in the doorway" which made escape almost impossible. He continues his streak of meanness by eating some of Odysseus' men. It says he "devoured them like a mountain lion, bowels and flesh and marrow-bones and left nothing". Odysseus get angry and devises a plan which will allow him to escape. He then takes a wooden rod and "thrust the sharp point into his eye and leaned hard on it from above and turned it round and round". This is the punishment Polyphemos receives for his being a bad host. However Odysseus also receives a punishment for entering into Polyphemos' house without permission and being a bad guest. His punishment is the great loss of men which he receives, his quick evacuation of the island, and the anger he brings to Poseidon; which causes him to have the suitors come to his house and reek havoc in his kingdom. The final example of a guest-host relationship in which both the guest and host act unaccordingly is Odysseus and the suitors. Odysseus reaches his home and finds his house in shambles. The suitors continuously refer to Odysseus as a "nuisance" and at one point one of them decides to show his anger. "Then picking up the footstool, he threw it, and hit him full in the back under the right shoulder". This is not the actions of a good host so something bad is bound to happen. However this does not enter into the minds of the suitor and they continue with their verbal and physical bashing. They continue to badger Penelopeia with there empty promises so she will choose another husband and the suitors will gain control of the kingdom. Since it is not polite to marry a man's wife while he is away; this to is another situation in which a good guest or host does not get into. This arouses Odysseus anger and he makes a plan to rid himself of the suitors. He establishes a contest with a bow which he uses to divert the suitors attention and he begin his slaughter. He shots a arrow at Aninoos which "struck him in the throat, and the point ran threw the soft neck". He even goes as far as to remove the "cods" of one of the traitors of his house. This action seems justified to the reader and for the most part it is. However, this is still something a bad guest does and therefore a little punishment must ensue. After all the suitors are dead he tells Penelopeia "to be careful" because "as soon as the sun rises, everyone will hear about the men I have killed". When the families of the slain men hear of this they are obligated to go and kill Odysseus for what he has done. So as his punishment he must flee to his fathers estate and he must live with the fear of death at all times. In The Odyssey, the guest-host relationship is very important to safety and well being of the people. Then believe that if one of the two, either the guest or the host, acts improperly something bad was bound to happen. This idea is practiced almost always by the people and they live there life in harmony; however if one of them breaks these guidelines then something bad ensues.

THE ODYSSEY

The Odyssey was full of wonder, power, and surprises. It is packed with epic heroes, creatures, gods, and goddesses. The gods, goddesses, and creatures had supernatural powers that effected the lives of Odysseus, his crew, and his family. Their actions proved to be powerful, benificial, and deadly. The gods, godesses, and creatures in The Odyssey on many occations proved to be powerful. Zeus, leader of the gods, was a prime example of this. When, "Zeus the lord of cloud roused in the north/ a storm against the ships, and driving veils/ of squall"(p.444, 66-68) , many of Odysseus men died. Another account when Zeus was very powerful was, "Zeus Cronion piled a thunderhead above the ship....then the squall struck whining from the west, with gale force, breaking both forestays"(p.465, 678-682) destroying the ship. When Odysseus tells the Cyclops "Poseidon Lord, who sets the earth a-tremble,/ broke it up on the rocks.....a wind from seaward"(p.450, 254-256) it shows how Poseidon was very powerful. Also how Aeolus gives Odysseus a bag of winds that his men unleash that throw them off course. Although the gods and goddesses were powerful they were also benificial. Zeus was beneficial in the way that he helped Odysseus, "Then Zeus thundered/ overhead, one loud crack for a sign."(p.478, 1032-1033), this sign told Odysseus to start attacking the suitors. The way Circe helps Odysseus in warning him of dangers to come, "Circe forsaw for us and shared with me,/ so let me tell her forcast: then we die/ with out eyes open."(p.459, 528-530) She warned of the Sirens, Charybdis, Scylla, and the island of the sun god. Also Athene help Odysseus fight the suitors and win. She also disguises Odysseus to hide him from the suitors and Penelope. In The Odyssey the gods, goddesses, and creatures proved to be deadly. The six-headed monster, Scylla, killed six of Odysseus' men, "whisking six of my best men from the ship.....She ate them as they shrieked there."(p.464, 652-662) Not far from Scylla was a deadly whirlpool called Charybdis, "dire gorge of the salt-sea tide.....all the sea was like a caldron/ seething over intense fire......when she swallowed the sea water down/ we saw the funnel of the maelstrom."(p.464, 639-645) Also when Zeus was throwing thunderbolts at the ship killing all his men "Zeus let fly/ a bolt against the ship....and all the men were flung into the sea."(p.465, 688-691) Also the Sirens, sea nymphs, lured men to their death on the rocks with sweat songs. In The Odyssey the gods, goddesses, and monstrs influenced the lives of Odysseus, his men, and his family with their supernatural powers. They showed to be fierce, helpful, and lethal. These episodes in The Odyssey came together to make one of the greatest epics of all time.

The King Must Die

Is Theseus to perfect to be a human being? To be considered a human being one must be subject to or indicative of the weakness, imperfections, and fragility associated with human beings. This definition separates us from any lower being, or for this book's concern separates us from any higher being. Theseus had endured a life that during some times showed to be like that of any human. Yet, there were numerous occasions that proved Theseus to be not of human flesh and blood, but that of a god. The most compelling event of the book, in my mind, that would define Theseus to be more than a human being took place under the strength of the Isthmus' current between Athens and Troizen. Theseus was losing strength and falling deeper into his coffin. Theseus had not sooner lost the struggle against the angry current as Poseidon lifted his body, in an invisible form, and carried him to shore safely. Theseus had been looking for a sign from a god. He had been looking for one all his life. When he was old enough his mother told him that he could have been born of a Greek god. Voluntarily or not, his life would become a search for the truth. This sign proved him to be more than human. A hard challenge was brought onto to a younger Theseus' shoulders when he worked under his grandfather at the tender age of eight. Theseus was to teach the inner workings of his job that was soon to be passed on to his apprentice. Yet, this boy tested his patience every day and would push him around and laugh at the year older Theseus. Theseus thought that if he was truly born of a god that he could show this boy who he was. One day Theseus had a small quarrel with this boy. The result of this quarrel was Theseus showing, for the first time in the book that he was not of the ingredients that other humans were. The small quarrel had erupted into a mighty battle. Theseus then pounded his foot on the ground and created a massive earthquake leaving the boy's body hurdled onto rocks and praying for Theseus not to kill him. Theseus remained untouched throughout the event and in return the boy put full trust in the fact Theseus was born of a god. In the later part of this book, Theseus became bolder and now believed himself he was born of a god. What better character to look upon to tell us the truth behind this question then Theseus himself? If Theseus believes that he truly is born of a god, then the events and actions in the book must then prove it with substantial evidence. I believe that the answer to this question is found within the way Theseus acts and thinks, rather then in physical evidence we perceive to be the answer. The changing of his view of life, his interaction with others, and his overall thinking of if he was born of a god was amazing over the course of the book. He was at first doubtful of his status as a human being. He would not overlook the harsh words said to him at his childhood when the matter was brought up as words of no meaning. He was then hopeful and more confident when he received signs from a god that he was not normal, but of something more than human. In the end he was so confident that he slayed the Minotaur, watched the labyrinth fall, then married Ariedne. His confidence was so high with his knowledge of his birth origin that even without the prior events, he could have brought the labyrinth to fall and slayed the Minotaur. Theseus was the King of Athens. He had something inside him that all men do not have. He was special in many ways. His presence on earth was not the same as normal humans. Yet it is not for us mortals to question whether a higher being is not a man but something more.

Greek And Celtic Myths

The Celtic myth, "The Dream of Oenghus," relates the tale of Oenghus the Celtic god of love and his long search for true love. Oenghus is the son of Boann and Daghdhae. Boann the white cow goddess, and Daghdhae the father of all gods, the "good god." In a dream Oenghus sees "the loveliest figure in Ireland..." His memory of this vision makes him ill with loneliness and he begins to waste away. With the help of his mother, and another of his fathers' sons, Bodhbh, he begins his search for the girl he dreamt of. When, after years, he successfully completes his search the lovers' travels to Bruigh Mac, his home. Chronologically and geographically distant, Apuleius second century record of the original Greek myth of Cupid and Psyche also relates a story of amorous pursuit. In Apuleius account Psyche is the most beautiful of all mortals. "The fame of her surpassing beauty spread over the earth...Œand men would even say that Venus herself could not equal this mortal." Out of jealousy, Venus commands Cupid to make Psyche fall in love with "the vilest and most despicable creature in the whole world." However, dispatched on his errand Cupid is astonished by her beauty and "as if he had shot one of his arrows into his own heart" falls completely in love with her. Cupid dumbfounded by the love he suddenly feels carries Psyche off. Although Psyche is never able to gaze on Cupid she is confident of the love her unseen paramour expresses in the dark each night. Eventually, prompted by her unbelieving and somewhat envious sisters she lights a lamp and discovers that her lover is Cupid. Unfortunately, Cupid hurt by both the oil sputtering from the lamp and her faithlessness fees. Psyche deeply grieved by her lack of faith and subsequent loss of love pledges to search for Cupid forever. "I can spend the rest of my life searching for him. If he has no more love left for me, at least I can show him how much I love him." Eventually after many trials and tribulations, largely at the inspiration of the still jealous Venus, she is reunited with Cupid and comes to live the live of the immortals. These myths share a common fundamental theme. In both instances, the myths document a love between a mortal and a god. Moreover, both of the courtship's involve long periods of separation, difficult and desperate journeys in pursuit of the beloved, and deep ongoing uncertainty as to the ultimate outcome of the fat of the lovers. Clearly, it is not unreasonable to contend that they cover some common ground and address a conventional human dilemma. At the same time one can identify significant differences in the myths. "The Dream Of Oenghus" a god, Oenghus, pursues a mortal. In "Cupid And Psyche" a mortal Psyche, must illustrate her love for the immortal, Cupid. Oenghus, receives the willing assistance of other immortals in his search for his beloved. Cupid is also occasionally assisted by other immortals. However, Cupid and Psyche also endure the wrath of Venus and her endless demands on Psyche. In their relationship they must labor against malevolent gods. In the "Dream Of Oenghus" Caer, the mortal object of Oenghus' passion, is remarkably free of the influence of the gods. Oenghus must seek her, he must identify her, and he cannot simply buy her. In the tale of "Cupid and Psyche" it is psyche who must demonstrate her love and endure humiliation and hard labor to win back her ideal and supernatural lover, Cupid. Thus, these myths share a common theme, courtship and the pursuit of love: Specifically, the pursuit of divine or ideal love. However, their representations of this vary significantly. Nevertheless, these variations serve to reveal a great deal about the assumptions underlying these myths. Assumptions that relate to the nature of the gods, human nature, and the experience of love. The remainder of this discussion will focus on these slight but specific variations in an effort to enlighten the assumptions underlying offer significant information about the perceptions of love in Celtic and Roman culture. It would be a serious understatement to suggest that the course of love runs smoother for Oenghus than it does for Psyche. Following his vision Oenghus is overwhelmed by melancholy, a depression so pervasive that he falls into a generalized malaise. However, when the root of his affliction is diagnosed by Finghin, "you have fallen in love in absence," the assistance of Boann is immediately enlisted. When this is of no use both Daghdhae and Bodhbh willingly join the search. The gods are united in their assistance to Oenghus. On the other hand, the gods are remarkably incapable of influencing mortal behavior. When the girl is identified the gods cannot simply seize her. Oenghus is taken to identify her, which he does, and Bodhbh explains, "Even if you do recognize her, I have no power to give her, and you may only see her." To actually obtain the girl they must enter into a complex bargaing process. First the Daghdhae travels to Ailill and Medhbh and requests that they give the girl to his son. They explain that they cannot, thus the Daghdhae's men are forced to attack the fairy hill and capture Ehal Anbhuail, the girl's father, they demand that he hand the girl over. He refuses. They then threaten him with death, he confesses he cannot for she has magical powers. Yearly she alternates between human form and animal form. If Oenghus truly wants her he must follow certain procedures. Having identified her in human form he must do the same when she is in the shape of a swan. (which he does.) Then he must request her companionship on her terms. Finally, when he promises, "I pledge your protection," the two are united. Oenghus is enthralled with the mortal, Caer. In fact, their separation makes him ill. Nonetheless, the lovers can only be together if Oenghus satisfies Caer's condition: He must prove his love to her. He must illustrate that he recognizes her human and animal essence. He must guarantee her freedom, and he must pledge himself to her protection before she will come to him. This tale captures the distinct nature of the Celtic gods. According to Noma Chadwick the "Irish gods" do not emerge as gods in the usual meaning of the term. They are neither worshipped nor sacrificed to. They are supernatural beings with magical powers... If such a name is not appropriate, they might be described as mundane or pedestrian gods. In this tale it is the male, and the immortal that must earn his beloved. Caers appear indifferent to the struggle being waged for her affections. He must prove that Caer is the woman of his dreams and that he knows her in any guise. Also he must accept her terms and guarantee her safety before she will commit herself to him, and satisfy his longing. In essence, it Oenghus that yearns for Caer. It is the god who must pursue, woo and win the hand of Caer, the mortal woman (although she possesses magical powers). In Apuleius tale it is the mortal, the female, Psyche, who must toil to win her beloved Cupid. In Celtic myths the gods crave the love of mortals while in the classical myths it is the mortals who crave the love of the gods. Moreover, in "The Dream Of Oenghus" the gods must satisfy mortal conditions to win their true love. In the tale of "Cupid and Psyche" it is Psyche, the mortal, who must satisfy the conditions of fate amoung the gods. When Psyche's search for Cupid proves fruitless and her plea for sympathy and relief have been completely repulsed she decides to throw herself on Venus's mercy and to satisfy her rage with meekness. Venus challenges Psyche to a series of tasks, that lead up to her making a trip to Hades, the underworld. Through favorable and periodically divine intervention Psyche is able to complete all these tasks although a second act of faithlessness condemns her to exhaustion. However, at this point Cupid has recovered from his wound, and is wasting away from loneliness for Psyche, he takes leave from his chamber, and finds Psyche. A touch of one of his arrows awakens Psyche and he pledges to fulfill their relationship. Cupid obtains Jupiter's blessing and the two are wed. Eventually, their union produces a daughter who comes to be named Pleasure. In certain senses, both of these myths deal with the reunion of lovers. Cupid and Psyche are united only to be separated by her faithlessness. Oenghus has already seen Caer in a vision, and realized his infatuation with her, when he sets out to find her in the world. Therefore, they are, in essence, both tales are of how to obtain love. In the Celtic tale one obtains love by proving its divine inspiration-by recognizing the beloved in both human and animal form-and by meeting her demands for freedom and protection. Oenghus gathers all of his resources to convince Caer of his love. He solicits the help of his father and many other people along the way. They use their influence, and negotiating skills to aid Oenghus in his pursuit. In fact, in stark contrast to the Roman Myth, the gods are united in their support for Oenghus's quest. There is none of the indifference's and deceit of the classical gods. Ultimately though, Oenghus's divine resources only present him with the opportunity to plead Caer for her love. His divine powers only set the stage. He wins the his true love through his altogether human expression of love. His use of divine power stands as evidence of his desire and just how intense it was. It does not, however, insure his success in his quest for Caer's affection. On the otherhand, Psyche's attempts to return to Cupid are carried out with the direct and aggresive hostility of Venus. Repeatedly, Venus demands that Psyche undertakes tasks that appear humanly impossible to complete. However, in each instances natural forces abide with Psyche and assist her. When she must sort grain, the ants aid her; when she must obtain the golden fleece, she is advised by a reed; and, finally, her trip to Hades is facilitated by a sympathetic tower. In this sense true love is identified with nature in both myths. In "The Dream Of Oenghus," proof of his true love is provided by his ability to separate Caer from a crowd of other swans. In "cupid and Psyche," Psyche only survives the arduous tasks assigned by Venus because she has the support of the sympathetic natural realm. A behavior that is in sympathy with, and supported by the natural order. Also, in both myths trust is seen as a fundamental element of natural love. It is lack of the faith that leads Psyche to illuminate Cupid and ultimately forces them apart. On the other hand, it is Oenghus's faith in his love and Caer's integrity, and trust, that leads him to promise Caer freedom and protection; the very conditions that win her love. Ultimately, it is Psyche's dedication to her search for Cupid, an expression of trust, that leads to the reunion of the two lovers. Thus, in general terms' one can identify certain similarities in the two myths' portrayals of love. In both myths love is aligned with the natural order and predicated on mutual trust and respect. Moreover, the lovers can become physically sick when they are separated. Thus, beyond these broad similarities the two myths present remarkably different perceptions of love. In the Celtic tale the god of love is captivated of human a human and he must use all his resources to win her affection. He is assisted in his pursuit by all of the divine family and even all of the mortals they must deal with. Only, Caer's father, the fairy king, refuses to help and that is because he cannot: His daughter's magical powers is stronger than his. In this sense, love is, in the Celtic myths, a relatively straightforward proposal. A lover, committed to his beloved, and willing to demonstrate that commitment, may encounter obstacles but ultimately, the gods do not interfere with his pursuit and the natural world sympathizes. In Roman mythology the course of love does not run as smoothly. Cupid and Psyche are in love with on another. Nevertheless, for that very reason, coupled with Psyche's extreme beauty, Venus is resentful of their relationship. Consequently, her malevolent jealousy is a constant theme in their relationship. The classical god's war with one another, and exhibit human emotions in contrast to the united front of the Celtic gods. Love must triumph over adversity and ill will in "Cupid and Psyche," while Oenghus's love only confront adversity. Moreover, in the Celtic tale true love can proceed once the lovers have satisfied one another. In the classical tale true love can only proceed when it has the blessing of Jupiter himself-who can then restrain the other gods from interfering. In general terms a more natural conception of love is presented in the Celtic myth. Divinely inspired by a vision Oenghus' pursuit of Caer is remarkably prevalent. While he must verify the divine inspiration for his love by identifying Caer on the basis of his dream, he pursues her in a very traditional manner. He seeks out her father and requests her hand. After doing so he then seeks her, and charms her with his care and concern as well as devotion for her well-being and needs. On the other hand Cupid and Psyche must battle divine anger and vengeance, a trip to Hades , and numerous other unnatural interventions in the world in pursuit of their relationship. Despite its naturalness love must satisfy the needs and desires of the gods before it may progress. These gods act more like a dysfunctional family than divinity-Love, must satisfy the natural order and confront the cruel hand of fate in the classical myth. The only natural element of Psyche and Cupid's love is that their final union produces Pleasure.