The Niobe narrative appears in Ovid's Metamorphoses, ( Book VI ) where Latona ( Leto ) has demanded the women of Thebes to go to her temple and burn incense.

The Cyclops also appears in Ovid's story of Acis and Galatea.

Ovid's self-conscious and urbane report appears to be suggesting in his uncharacteristic depiction of Polyphemus that it is possible for the way that readers view a character to drastically change over time.

He appears in Ovid's Metamorphoses and was slain by Phineus during a fight between Phineus and Perseus ( see Boast of Cassiopeia ), just before Phineus was turned to stone.

This story most notably appears in the second poem of Ovid's Heroides, a book of epistolary poems from mythological women to their respective men, and it also appears in the Aitia of Callimachus.

The introduction of the myth of the mountain nymph Echo into the story of Narcissus, the beautiful youth who rejected sexuality and falls in love with his own reflection, appears to have been Ovid's invention.

The expression Numen inest appears in Ovid's Fasti ( III, 296 ) and has been translated as ' There is a spirit here '.

Ovid's poetic myth appears to draw on remnants of ancient rites to the Mater Larum, surviving as folk-cult among women at the fringes of the Feralia: an old woman sews up a fish-head, smears it with pitch then pierces and roasts it to bind hostile tongues to silence: she thus invokes Tacita.

In Ovid's Metamorphoses, Phoebus Apollo chaffs Cupid for toying with a weapon more suited to a man, whereupon Cupid wounds him with a golden dart ; simultaneously, however, Cupid shoots a leaden arrow into Daphne, causing her to be repulsed by Apollo.

According to Ovid's Metamorphoses, while in labour, Alcmene was having difficulty giving birth to such a large child.

From the Renaissance, interest revived in the original story, typically as derived from Ovid's account.

* 1 BC – 8 AD: Ovid's Ars Amatoria contains earliest known reference to Ludus Duodecim Scriptorum.

Ovid's Metamorphoses collects more transformation stories in its 14th book.

The stars of Ursa Major were all circumpolar in Athens of 400 BCE, and all but the stars in the Great Bear's left foot were circumpolar in Ovid's Rome, in the first century CE.

In Ovid's version of the story, Dryope was wandering by a lake, suckling her baby Amphissus, when she saw the bright red flowers of the lotus tree, formerly the nymph Lotis who, when fleeing from Priapus, had been changed into a tree.

The sentiment is summarized in a line from Ovid's Amores I. 1. 27 Sex mihi surgat opus numeris, in quinque residat-" Let my work rise in six steps, fall back in five.

The Countess of Oxford was the half-sister of Arthur Golding, the scholar who translated Ovid's Metamorphoses into English.

In Hyginus ' report, Cephalus accidentally killed Procris some time later after he mistook her for an animal while hunting ; in Ovid's Metamorphoses vii, Procris, a jealous wife, was spying on him and heard him singing to the wind, but thought he was serenading his ex-lover Eos.

These accounts seek a higher moral meaning from the munus, but Ovid's very detailed ( though satirical ) instructions for seduction in the amphitheatre suggest that the spectacles could generate a potent and dangerously sexual atmosphere.

According to the urbane retelling of myth in Ovid's Metamorphoses, for a long time, a nymph named Echo had the job of distracting Hera from Zeus ' affairs by leading her away and flattering her.

In Ovid's interpolation, when Hera learned of Argus ' death, she took his eyes and placed them in the plumage of the peacock, accounting for the eye pattern in its tail.

This is described in Ovid's Metamorphoses Book IX.

Its use in other genres of composition include Horace's satires, and Ovid's Metamorphoses.

Ovid's greatest work, the Metamorphoses weaves various myths into a fast-paced, fascinating story.

The word has also been linked to Lycaon, a king of Arcadia who, according to Ovid's Metamorphoses, was turned into a ravenous wolf in retribution for attempting to serve human flesh ( his own son ) to visiting Zeus in an attempt to disprove the god's divinity.

Ovid's Latin account of the Minotaur, which did not elaborate on which half was bull and which half man, was the most widely available during the Middle Ages, and several later versions show the reverse of the Classical configuration, a man's head and torso on a bull's body, reminiscent of a centaur.

Unlike Ovid's version, this one ends with Narcissus committing suicide.

Ovid's first century Roman audience would surely have had a basic knowledge of Polyphemus ' role as an uncivilized cannibal in Book IX of the Odyssey, and this episode gives an amusing contrast to that characterization.

Ovid tells this story shortly after the Judgement of Arms, where he shows how perceptions of Odysseus in Ovid's time were very different from the Archaic period in Greece.

* Ovid completes Tristia ( the " Sorrows ", 5 books ) and Epistulae ex Ponto ( Letters from the Black Sea, 4 books ) describing the sadness of banishment.

* Epistulae ex Campania

Much of the surviving information about the Scythians comes from the Greek historian Herodotus ( c. 440 BC ) in his Histories and Ovid in his poem of exile Epistulae ex Ponto, and archaeologically from the exquisite goldwork found in Scythian burial mounds in Ukraine and Southern Russia.

** Epistulae ex Campania

In his Epistulae ex Ponto, written from the northern coast of the Black Sea, he asserts that two major, distinct languages were spoken by the sundry tribes of Scythia, which he referred to as Getic, and Sarmatian.

In addition to the Tristia, Ovid wrote another collection of elegiac epistles on his exile, the Epistulae ex Ponto.

Epistulae ex Ponto ( Letters from the Black Sea ) is a work of Ovid, in four books.

bg: Epistulae ex Ponto

it: Epistulae ex Ponto

no: Epistulae ex Ponto

pt: Epistulae ex Ponto

sh: Epistulae ex Ponto

# REDIRECT Epistulae ex Ponto