Virgil dramatizes Dido’ suicide and blames everything to her insurmountable love or Eros for Aeneas. Eros, thus, is considered to be always destructive, intended on separating eternal lovers and never allowing them to die together to remain forever bound even in heaven or some other world. Eros is rejected, as it plays its charm on lovers, especially the female psyche who are succumbed under a divine pressure of assuming to be in eternal love, irrespective of analysing the reception or intensity of love in the male lover. Eros is not recommended by Virgil for its disastrous after effects. As in the case of Dido and in many other tales, it comes to dominate the female psyche who forgets their left-out responsibilities toward their kingdom and its people. As much as Eros is seen as a distraction in Virgil’s tale, Ovid in Metamorphoses considers Eros as a cosmic force meant to connect lovers, and it must be denied at all costs (Ovid and Sandys).
As much as it creates distraction, for Ovid it also creates war even among friends. In one tale, Ovid describes a hunter who is mesmerised by looking at nymphs surrounding Diana, the goddess of hunting. The hunter had been hunting for a stag with his friends, but when the goddess puts water on the hunter he is turned into a stag. This makes him the prey that he and his friends were hunting. The hunter gets killed by his hunting dogs, a sad end indicating the emergency denial of the cosmic force of Eros which is only meant to connect lovers and people but gifts undesired results. In another tale, Ovid presents Eros as the reason for damaging the female psyche until death is certain. The queen of Thebes, Semele, who becomes pregnant with Jupiter’s seed, knowing which Juno is angry (Ovid et al.). On request to Jupiter, Semele asks him to have sex with her as he had with Juno, and in the process Jupiter ends up destroying her.