1650 OCCULT Ancient APULEIUS Latin NOVEL Magic METAMORPHOSES Golden Ass DUTCH


1650 OCCULT Ancient APULEIUS Latin NOVEL Magic METAMORPHOSES Golden Ass DUTCH

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L. Apuleii Madaurensis Metamorphoseos Libri XI: Cum Notis & Illustrata a Ioanna Pricaeo (The Golden Ass).

Goudae: Typis G. vander Hoeve, 1650.



The Metamorphoses of Apuleius, which St Augustine referred to as The Golden Ass (Asinus aureus), is the only ancient in Latin to survive in its entirety. The protagonist of the novel is called Lucius. At the end of the novel, he is revealed to be from Madaurus, the hometown of Apuleius himself. The plot revolves around the protagonist\'s curiosity (curiositas) and insatiable desire to see and practice magic. While trying to perform a spell to transform into a bird, he is accidentally transformed into an ass. This leads to a long journey, literal and metaphorical, filled with in-set tales. He finally finds salvation through the intervention of the goddess Isis, whose cult he joins.

Rare Dutch imprint. 262 (758) pp + Index. Added engraved title; engraved portrait of translator John Price.Text in full Latin. Bound in original weathered leather, as shown with raised bands to the spine, rubbed and with loss at the crown and foot. Spine cover with gilt, although faded, and starting to peel back. A few scattered inscriptions, else unmarked with light soiling and wear. Measures 7.5\" x 4.5\" x 2.25,\" page edges stained red.


The Golden Ass From Wikipedia, the free encyclopedia
The Golden Ass
Title page from John Price\'s Latin edition of Apuleius\' novel Metamorphoses, or the Golden Ass (Gouda, Netherlands, 1650)AuthorApuleiusCountryRoman EmpireLanguageLatinGenrePicaresque novelPublication dateLate 2nd century AD

The Metamorphoses of Apuleius, which St. Augustine referred to as The Golden Ass (Asinus aureus),[1] is the only ancient novel in Latin to survive in its entirety.

The protagonist of the novel is called Lucius.[2] At the end of the novel, he is revealed to be from Madaurus,[3] the hometown of Apuleius himself. The plot revolves around the protagonist\'s curiosity (curiositas) and insatiable desire to see and practice magic. While trying to perform a spell to transform into a bird, he is accidentally transformed into an ass. This leads to a long journey, literal and metaphorical, filled with in-set tales. He finally finds salvation through the intervention of the goddess Isis, whose cult he joins.


OriginLucius takes human form, in a 1345 illustration of the Metamorphoses (ms. Vat. Lat. 2194, Biblioteca Apostolica Vaticana)

The date of composition of the Metamorphoses is uncertain. It has variously been considered by scholars as a youthful work preceding Apuleius\' Apology of 158/9 AD, or as the climax of his literary career and perhaps as late as the 170s or 180s.[4] Apuleius adapted the story from a Greek original of which the author\'s name is said to be Lucius of Patrae (the name of the lead character and narrator). This Greek text has been lost, but there is Λούκιος ἢ ὄνος (Loúkios è ónos, Loukios/Lucius or the Ass), a similar tale of disputed authorship, traditionally attributed to Lucian of Samosata, a contemporary of Apuleius. This surviving Greek text appears to be an abridgement or epitome of \"Lucius of Patrae\'s\" text. Possibly the original lost story was written by Lucian and the abridged version was later transmitted under his name.

Plot

Book One

The prologue establishes an audience and a speaker, who defines himself by location, education, and occupation. The narrator journeys to Thessaly on business. On the way, he runs into Aristomenes and an unnamed traveler. The unnamed traveler refuses to believe Aristomenes’ story. The narrator scolds the unnamed traveler and tells a short story about a sword swallower. He promises Aristomenes a free lunch if he will retell his tale. The narrator believes Aristomenes’ tale and becomes more eager to learn about magic. The narrator arrives at Hypata, where he stays with Milo, a family friend and miser, and his wife Pamphile. Photis, Milo’s servant, takes the narrator to the baths, after which the narrator goes to the marketplace. There, he buys some fish and runs into his old friend Pytheas, who is now a magistrate. Pytheas reveals the narrator’s name as Lucius. Pytheas says that Lucius overpaid for the fish and humiliates the fish-monger by trampling on the fish. Lucius returns to Milo’s house, hungry and empty-handed. Milo asks Lucius about his life, his friends, and his wanderings. Lucius goes to sleep hungry.

Book Two

The next morning, Lucius meets his aunt Byrrhena in the town, and she warns him that Milo\'s wife is an evil witch who will kill Lucius. Lucius, however, is interested in becoming a witch himself. He then returns to Milo\'s house, where he repeatedly makes love to the slave-girl Fotis (also spelled Photis[5]). The next day, Lucius goes to his aunt\'s home for dinner, and there meets Thelyphron, who relates his tale of how witches cut off his nose and ears. After the meal, Lucius drunkenly returns to Milo\'s house in the dark, where he encounters three robbers, whom he soon slays before retiring to bed.

Book Three

Lucius spies Milo\'s wife transforming into a bird. Illustration by Jean de Bosschère

The next morning, Lucius is abruptly awoken and arrested for the murder of the three men. He is taken to court where he is laughed at constantly and witnesses are brought against him. They are just about to announce his guilt when the widow demands to bring out the dead bodies; but when the three bodies of the murdered men are revealed, they have miraculously transformed into puffed-up wineskins. It then turns out that it was a prank played by the town upon Lucius. Later that day, Lucius and Photis watch Milo\'s wife perform her witchcraft and transform herself into a bird. Attempting to copy her, Lucius accidentally turns himself into an ass, at which point Photis tells him that the only way for him to return to his human state is to eat a rose.

Book Four

Lucius the ass trots over to a garden to munch on a rose when he is beaten by the gardener and chased by dogs. He is then stolen from Milo\'s house by thieves, who talk about how their leader Thrasileon has been killed while dressed as a bear. The thieves then kidnap a young woman, Charite, who is housed in a cave with Lucius the ass. Charite starts crying, so an elderly woman who is in league with the thieves begins to tell her the story of Cupid and Psyche.

Psyche is the most beautiful woman on earth, and Venus jealously arranges for Psyche\'s destruction.

Book Five

The elderly woman continues telling the story of Cupid and Psyche. Cupid, Venus\'s son, secretly preserves Psyche; Cupid becomes Psyche\'s anonymous lover. Psyche\'s jealous sisters arouse her curiosity and fear; Psyche, against Cupid\'s commands, looks at him; Cupid abandons Psyche, who wanders in search of him.

Book Six

The elderly woman finishes telling the story of Cupid and Psyche. Lucius the ass and Charite escape from the cave but they are caught by the thieves, and sentenced to death.

Charitë embraces Tlepolemus while Lucius looks on. From an illustration by Jean de Bosschère

Book Seven

A man appears to the thieves and announces that he is the renowned thief Haemus the Thracian, who suggests that they should not kill the captives but sell them. Haemus later reveals himself secretly to Charite as her fiancé Tlepolemus, and gets all of the thieves drunk. When they are asleep he slays them all. Tlepolemus, Charite and Lucius the ass safely escape back to the town. Once there, the ass is entrusted to a horrid boy who torments him but the boy is later killed by a she-bear. Enraged, the boy\'s mother plans to kill the ass.

Book Eight

A man arrives at the mother\'s house and announces that Tlepolemus and Charite are dead, caused by the scheming of the evil Thrasillus who wants Charite to marry him. After hearing the news of their master\'s death, the slaves run away, taking the ass Lucius with them. The large group of travelling slaves is mistaken for a band of robbers and attacked by farmhands of a rich estate. Several other misfortunes befall the travelers until they reach a village. Lucius as the narrator often digresses from the plot in order to recount several scandal-filled stories that he learns of during his journey. Lucius is eventually sold to a catamite priest. He is entrusted with carrying the statue of a goddess on his back while he follows around the group of sinful priests. While engaging in lewd activity with a local boy, the group of priests is discovered by a man in search of a stolen ass who mistakes Lucius\' braying for that of his own animal. The priests flee to a new city where they are well received by one of its chief citizens. They are preparing to dine when his cook realizes that the meat that was to be served was stolen by a dog. The cook, at the suggestion of his wife, prepares to kill Lucius in order to serve his meat instead.

Lucius encounters the murderous wife. Illustration by Jean de Bosschère

Book Nine

Lucius\' untimely escape from the cook coincides with an attack by raoffer dogs, and his wild behavior is attributed to their viral bites. The men barricade him in a room until it is decided that he is no longer infected. The band of priests packs up and moves out. The narrative is interrupted by The Tale of the Wife\'s Tub. After the arrest of the priests Lucius is sold into labor, driving a baker\'s mill-wheel. Lucius, though bemoaning his labor as an ass, also realizes that this state has allowed him to hear many novel things with his long ass-ears. The Tale of the Jealous Husband and The Tale of the Fuller\'s Wife mark a break in the narrative. The theme of the two intervening stories is adultery, and the text appropriately follows with the adultery of the baker\'s wife and the subsequent murder of the baker. Lucius the ass is then saleed off to a farmer. The Tale of the Oppressive Landlord is here told. The farmer duly assaults a legionary who makes advances on his ass (Lucius), but he is found out and jailed.

Lucius is returned to human form during the procession of Isis. From an Illustration by Jean de Bosschère

Book Ten

Lucius comes into the legionary\'s possession, and after lodging with a decurion Lucius recounts Tale of the Murderous Wife. He is then sold to two brothers, a confectioner and a cook, who treated him kindly. When they go out Lucius secretly eats his fill of their food. At first a source of vexation, when the ass was discovered to be the one behind the disappearing food it was much laughed at and celebrated. Again he was sold, and he was taught many amusing tricks. Rumor spread, and great fame came to the ass and his master. As it happened, a woman was so enamored of the sideshow ass that she paid off his keeper and took him to bed with her. The Tale of the Jealous Wife is aired. The murderess depicted in this tale is precisely she whom Lucius is made to mate with at the Shows. After an enactment of the judgment of Paris and a brief but important digression, the time comes for Lucius to make his much awaited appearance. At the last moment he decides against this, fearing for his life, and he runs away to Cenchreae eventually to nap on the beach.

Book Eleven

Lucius wakes up in a panic during the first watch of the night. Considering Fate to be done tormenting him, he takes the opportunity to purify himself by seven consecutive immersions in the sea. He then offers a prayer to the Queen of Heaven, for his return to human form, citing all the various names the goddess is known by to people everywhere (Venus, Ceres, Paphos, Proserpine, etc.). The Queen of Heaven appears in a vision to him and explains to him how he can be returned to human form by eating the crown of roses that will be held by one of her priests during a religious procession the following day. In return for his redemption, Lucius is expected to be initiated through the Navigium Isidis into Isis’ priesthood (Isis being the Queen of Heaven’s true name, according to her). Lucius follows her instructions and is returned to human form and, at length, initiated into her priesthood. Lucius is then sent to his ancestral home, Rome, where he continues to worship Isis, under the local name, Campensis. After a time, he is visited once more by the goddess who speaks again of mysteries and holy rites which Lucius comes to understand as a command to be initiated into the cult of Isis. He does so. Shortly afterwards, he receives a third vision. Though he is confused, the god appears to him and reassures him that he is much blessed and that he is to become once more initiated that he might supplicate in Rome as well. The story concludes with the goddess, Isis, appearing to Lucius and declaring that Lucius shall rise to a prominent position in the legal profession and that he shall be appointed to the College of Pastophori that he might serve Osiris and Isis’ mysteries. Lucius is so happy that he goes about freely exposing his bald head.

Inset stories

As many of the picaresque novels to follow its style, The Golden Ass features several shorter stories told by characters encountered by the protagonist. Some act as independent short stories, while others interlock with plot developments.

Aristomenes\' Tale

At the beginning of Book One, Lucius encounters two men arguing on the road about the truth of one\'s story. Lucius is interested, and offers the teller a free lunch for his tale.

Aristomenes goes on business for cheese and he runs into his friend Socrates, who is disheveled and emaciated. Aristomenes clothes Socrates and takes him to the bathhouse. Aristomenes berates Socrates for leaving his family. While they’re eating lunch, Socrates tells about his affair with Meroë. Socrates tells Aristomenes that Meroë is an ugly witch who turns her ex-lovers into rather unfortunate animals. Aristomenes doesn’t believe Socrates’ tale but is nevertheless afraid. Aristomenes barricades the door and they both go to bed. In the middle of the night, Meroë and Panthia break in, cut open Socrates, drain his blood, rip out his heart, and replace it with a sponge. Before leaving, they urinate on Aristomenes. The witches spare Aristomenes because they want him to bury Socrates in the land. Aristomenes fears that he will be blamed for the death of his friend and attempts to hang himself, but is comically stopped when the rope is revealed to be too rotten to support his weight. In the morning, Socrates wakes up and everything seems to be normal. They continue travelling and reach a stream, where Socrates bends to take a drink, which causes the sponge to fall out and him to die. Aristomenes buries Socrates in the ground, and then proceeds on his way.

Thelyphron\'s Tale

In Book Two, Thelyphron hesitantly relates a story requested at a dinner party that was previously popular with his friends:

While a University student, Thelyphron partakes in many wanderings and eventually runs out of funds. At Larissa, he encounters a large sum being offered to watch over a corpse for the night. When he asks, a citizen tells him that shape-shifting witches are quite common in the area, using pieces of human flesh to fuel incantations. Thelyphron takes the job for a thousand drachme and is warned to stay very alert all through the night. The widow is at first hesitant, taking inventory of the body\'s intact parts. Thelyphron requests a meal and some wine, to which she promptly refuses and leaves him with a lamp for the night. Aweasel enters the room and Thelyphron quickly chases it out, then falls into a deep sleep. At dawn, Thelyphron awakes and to his relief finds the body intact. The widow enters, and calls for Thelyphron to be paid, satisfied with the intact corpse. Thanking the widow, Thelyphron is suddenly attacked by the crowd and narrowly escapes. He witnesses an elder of the town approach the townspeople and claim that the widow had poisoned her husband to cover up a love affair. The widow protests, and a necromancer is called to bring back the deceased for the only truly reliable testimony. The corpse awakes, and affirms the widow\'s guilt. The corpse does thank Thelyphron for his trouble; during the night the witches entered as small animals, putting Thelyphron to sleep and stealing pieces of his ears and nose. The witches cleverly replace the missing flesh with wax to delay discovery. Thelyphron touches his nose and ears to find wax fall out of where they once were. The crowd laughs at Thelyphron\'s humiliation.

Psyche et L\'Amour (Psyche and Amor). William-Adolphe Bouguereau, 1889Tale of Cupid and PsycheMain article: Cupid and Psyche

In Book Four, an elderly woman tells the story to comfort the bandits\' captives. The story is continued through Books Five and Six.

Psyche, the most beautiful woman in the world is envied by her family as well as by Venus. An oracle of Venus demands she be sent to a mountaintop and wed to a murderous beast. Sent by Venus to destroy her, Cupid falls in love and flies her away to his castle. There she is directed to never seek to see the face of her husband, who visits and makes love to her in the dark of night. Eventually, Psyche wishes to see her sisters, who jealously demand she seek to discover the identity of her husband. That night, Psyche discovers her husband is Cupid while he is sleeping, but wakes and scars him with her candle. Infuriated, he flies to heaven and leaves her banished from her castle. In attempted atonement, Psyche seeks the temple of Venus and offers herself as a slave. Venus assigns Psyche four impossible tasks. First, she is commanded to sort through a great hill of mixed grains. In pity, many ants aid her in completing the task. Next, she is commanded to retrieve wool of the dangerous golden sheep. Ariver god aids Psyche and tells her to gather clumps of wool from thorn bushes nearby. Venus next requests water from a cleft high beyond mortal reach. An eagle gathers the water for Psyche. Next, Psyche is demanded to seek some beauty from Proserpina, Queen of the Underworld. Attempting to kill herself to reach the underworld, Psyche ascends a great tower and prepares to throw herself down. The tower speaks, and teaches Psyche the way of the underworld. Psyche retrieves the beauty in a box, and, hoping to gain the approval of her husband, opens the box to use a little. She is put into a coma. Cupid rescues her, and begs Zeus that she may become immortal. Psyche is granted Ambrosia, and the two are forever united.

The story is the best-known of those in The Golden Ass, and frequently appears or is referenced directly in later literature.

Tale of the Wife\'s TubThe Wife and her lover near the Tub. Illustration by Jean de Bosschère

In the course of a visit to an inn in Book Nine, a smith recounts an anecdote concerning his wife\'s deceit:

During the day, her husband absent at his labors, the smith\'s wife is engaged in an adulterous affair. One day, however, the smith, work finished well ahead of schedule, returns home prematurely— obviously to his wife\'s great consternation. Panicked, the faithless woman hides her lover in an old tub. After absorbing his spouse\'s efforts at distraction, which take the form of bitter reproaches that his coming back so early betokens a laziness that can only worsen their poverty, the smith announces that he has sold the tub for six drachmae; to this his wife responds by saying that she has in fact already sold it for seven, and has sent the buyer into the tub to inspect it. Emerging, the lover complains that his supposed purchase is in need of a proper scrubbing if he is to close the deal, so the cuckolded smith gets a candle and flips the tub to clean it from underneath. The canny adulteress then lies atop of the tub and, her lover pleasuring her the while, instructs her hapless husband as to where he should apply his energies. To add insult to injury, the ill-used man eventually has to deliver the tub to the lover\'s house himself.

The Tale of the Jealous Husband

In Book Nine, a baker\'s wife of poor reputation is advised by a female \'confidant\' to be wary of choosing her lover, suggesting she find one very strong of body and will. She relates the story of one of the wife\'s previous school friends:

Barabus, an overbearing husband, is forced leave on a business trip, and commands his slave, Myrmex, to watch his wife, Aretë, closely to assure she is being faithful during his time away. Barbarus tells Myrmex that any failure will result in his death. Myrmex is so intimidated that he does not let Aretë out of his sight. Aretë\'s looks, however, charm Philesietaerus who vows to go to any lengths to gain her love. Philesietaerus bribes Myrmex with thirty gold pieces and the promise of his protection for allowing him a night with Aretë. Becoming obsessed with gold, Myrmex delivers the message to Aretë and Philesietaerus pays Myrmex a further ten pieces. While Aretë and Philesietaerus are making love, Barbarus returns but is locked out of the house. Philesietaerus leaves in a hurry, leaving behind his shoes. Barbarus does not notice the strange shoes until the morning, at which point he chains Myrmex\'s hands and drags him through town, screaming, while looking for the shoes\' owner. Philesietaerus spots the two, runs up, and with great confidence shouts at Myrmex, accusing him of stealing his shoes. Barbarus allows Myrmex to live, but beats him for the \'theft\'.

The Tale of the Fuller\'s Wife

In Book Nine the baker\'s wife attempts to hide her lover from her husband, and entertains to her husband\'s story of the Fuller:

While coming home with the Baker for supper, the Fuller interrupts his wife\'s love-making with a lover. She frantically attempts to hide her lover in a drying cage in the ceiling, hidden by hanging clothes soaked in sulphur. The lover begins to sneeze, and at first the Fuller excuses his wife. After a few sneezes, the Fuller gets up and turns over the cage to find the lover waiting. The Fuller is talked out of beating the young man to death by the Baker, who points out that the young man will shortly die from the sulphur fumes if left in the cage. The Fuller agrees and returns the lover to the cage.

The tale is used to contrast the earlier tale told to the Baker\'s wife of high suspicion and quick judgments of character by her \'auntie\' with the overly naive descriptions of nefarious people by her husband.

Tale of the Murderous Wife

In Book Ten a woman condemned to public humiliation with Lucius tells him her crimes:

A man goes on a journey, leaving his pregnant wife and infant son. He commands his wife that if she bears a daughter, the child is to be killed. The child is indeed a daughter, and in pity, the mother convinces her poor neighbours to raise her. Her daughter grows up ignorant of her origin, and when she reaches a marriageable age, the mother tells her son to deliver her daughter\'s dowry. The son begins preparation to marry the girl off to a friend, and lets her into his home under the guise of her being an orphan to all but the two of them. His wife, however, is unaware the girl is his sister, and believes he keeps her as a mistress. His wife steals her husband\'s signet ring and visits their country home accompanied by a group of slaves. She sends a slave with the signet to fetch the girl and bring her to the country home. The girl, aware that the husband is her brother, responds immediately, and on arrival at the country home is flogged by the wife\'s slaves, and put to death by a torch placed \'between her thighs\'. The girl\'s brother takes the news and falls gravely ill. Aware of suspicions around her, his wife asks a corrupt doctor for instant poison. Accompanied by the doctor, she brings the poison to her husband in bed. Finding him surrounded by friends, she first tricks the doctor into drinking from the cup to prove to her husband the drink is benign, and giving him the remainder. Unable to return home in time to seek an antidote, the doctor dies telling his wife what happened and to at least collect a payment for the poison. The doctor\'s widow asks for payment but first offers the wife the remainder of her husband\'s collection of poisons. Finding that her daughter is next of kin to her husband for inheritance, the wife prepares a poison for both the doctor\'s widow and her daughter. The doctor\'s widow recognizes early the symptoms of the poison and rushes to the Governor\'s Home. She tells the Governor the whole of the connected murders and dies. The wife is sentenced to death by wild beasts and to have public intercourse with Lucius the ass.

OverviewThe episodic structure of The Golden Ass inspired the style of humorous travel in picaresque novels such as Tristram Shandy (pictured) and Tom Jones.

The text is a precursor to the literary genre of the episodic picaresque novel, in which Quevedo, Rabelais, Boccaccio, Cervantes, Voltaire, Defoe and many others have followed. It is an imaginative, irreverent, and amusing work that relates the ludicrous adventures of one Lucius, a virile young man who is obsessed with magic. Finding himself in Thessaly, the \"birthplace of magic,\" Lucius eagerly seeks an opportunity to see magic being used. His overenthusiasm leads to his accidental transformation into an ass. In this guise, Lucius, a member of the Roman country aristocracy, is forced to witness and share the miseries of slaves and destitute freemen who are reduced, like Lucius, to being little more than beasts of burden by their exploitation at the hands of wealthy landowners.

The Golden Ass is the only surviving work of literature from the ancient Greco-Roman world to examine, from a first-hand perspective, the abhorrent condition of the lower classes. Yet despite its serious subject matter, the novel remains imaginative, witty, and often sexually explicit. Numerous amusing stories, many of which seem to be based on actual folk tales, with their ordinary themes of simple-minded husbands, adulterous wives, and clever lovers, as well as the magical transformations that characterize the entire novel, are included within the main narrative. The longest of these inclusions is the tale of Cupid and Psyche, encountered here for the first but not the last time in Western literature.

Style

Apuleius\' style is innovative, mannered, baroque and exuberant, a far cry from the more sedate Latinity familiar from the schoolroom. In the introduction to his translation of The Golden Ass, Jack Lindsay writes:

Let us glance at some of the details of Apuleius\' style and it will become clear that English translators have not even tried to preserve and carry over the least tincture of his manner... Take the description of the baker\'s wife: saeva scaeva virosa ebriosa pervicax pertinax... The nagging clashing effect of the rhymes gives us half the meaning. I quote two well-known versions: \"She was crabbed, cruel, cursed, drunken, obstinate, niggish, phantasmagoric.\" \"She was mischievous, malignant, addicted to men and wine, forward and stubborn.\" And here is the most recent one (by R. Graves): \"She was malicious, cruel, spiteful, lecherous, drunken, selfish, obstinate.\" Read again the merry and expressive doggerel of Apuleius and it will be seen how little of his vision of life has been transferred into English.

Lindsay\'s own version is: \"She was lewd and crude, a toper and a groper, a nagging hag of a fool of a mule.\"

Sarah Ruden\'s recent translation is: \"A fiend in a fight but not very bright, hot for a crotch, wine-botched, rather die than let a whim pass by – that was her.\"[6]

Apuleius\' vocabulary is often eccentric and includes some archaic words. However, S. J. Harrison argues that some archaisms of syntax in the transmitted text may be the result of textual corruption.[7]

Final book

In the last book, the style abruptly changes. Driven to desperation by his asinine form, Lucius calls for divine aid, and is answered by the goddess Isis. Eager to be initiated into the mystery cult of Isis, Lucius abstains from forofferden foods, bathes and purifies himself. Then the secrets of the cult\'s books are explained to him and further secrets revealed, before going through the process of initiation which involves a trial by the elements in a journey to the underworld. Lucius is then asked to seek initiation into the cult of Osiris in Rome, and eventually becomes initiated into the pastophoroi, a group of priests that serves Isis and Osiris.[8]

The humorous prose of the earlier books is exchanged for an equally powerful, sometimes quasi-poetic, style that draws upon Apuleius\' religious experiences.[clarification needed]

Adaptations and influence

The style of autobiographical confession of suffering in The Golden Ass influenced Augustine of Hippo in the tone and style—partly in Polemic—of his Confessions.[9] Scholars note that Apuleius came from the M\'Daourouch in Algeria, where Augustine would later study. Augustine refers to Apuleius and The Golden Ass particularly derisively in City of God.

In 1517, Niccolò Machiavelli wrote his own version of the story, as a terza rima poem. It was uncompleted at the time of his death.[10]

In 1883, Carlo Collodi published The Adventures of Pinocchio which includes an episode in which the puppet protagonist is transformed into an ass. The episode is frequently featured in its subsequent adaptations.

In 1915, Franz Kafka published the short story The Metamorphosis under a quite similar name, about a young man\'s unexpected transformation into an \"Ungeziefer\", a verminous bug.

In 1956, C. S. Lewis published the allegorical novel, Till We Have Faces, retelling the Cupid–Psyche myth of books four through six from the point of view of Orual, Psyche\'s jealous ugly sister. The novel revolves upon the threat and hope of meeting the divine face to face. Lewis\'s novel is widely regarded as one of his most compelling works of fiction.

In 1985, comic-book artist Georges Pichard adapted the text into a graphic novel titled Les Sorcières de Thessalie.

In April 1999, the Canadian Opera Company produced an operatic version of The Golden Ass by Randolph Peters, the libretto of which was written by celebrated Canadian author Robertson Davies. An operatic production of The Golden Ass also appears as a plot device in Davies\'s novel AMixture of Frailties (1958).

In 1999, comic-book artist Milo Manara adapted the text into a fairly abridged graphic novel version named Le metamorfosi o l\'asino d\'oro.

Apuleius From Wikipedia, the free encyclopedia Apuleius
Depiction of ApuleiusBornc. 125
MadaurusDiedc. 180OccupationNovelist, writer, public speakerNotable work(s)The Golden Ass

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 in Athens; 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, Libya. This is known as the Apologia.

His most famous work is his bawdy picaresque novel, the Metamorphoses, otherwise known as The Golden Ass. It is the only Latin novel that has survived in its entirety. It relates the ludicrous adventures of one Lucius, who experiments with magic and is accidentally turned into a donkey.


Life

Apuleius was born in Madaurus (now M\'Daourouch, Algeria), a Roman colony in Numidia on the North African coast, bordering Gaetulia, and he described himself as \"half-Numidian half-Gaetulian.\"[2] Madaurus was the same colonia where Saint Augustine later received part of his early education, and, though located well away from the Romanized coast, is today the site of some pristine Roman ruins. As to his first name, no praenomen is given in any ancient source;[3] late-medieval manuscripts began the tradition of calling him Lucius from the name of the hero of his novel.[4] Details regarding his life come mostly from his defense speech (Apology) and his work Florida, which consists of snippets taken from some of his best speeches.

His father was a provincial magistrate (duumvir)[2] who bequeathed at his death the sum of nearly two millions of sesterces to his two sons.[5] Apuleius studied with a master at Carthage (where he later settled) and later at Athens, where he studied Platonist philosophy among other subjects. He subsequently went to Rome[6] to study Latin rhetoric and, most likely, to declaim in the law courts for a time before returning to his native North Africa. He also travelled extensively in Asia Minor and Egypt, studying philosophy and religion, burning up his inheritance while doing so.

Apuleius was an initiate in several cults or mysteries, including the Dionysian mysteries.[7] He was a priest of Aesculapius[8] and, according to Augustine,[9] sacerdos provinciae Africae (i. e. priest of the province of Carthage).

Not long after his return home he set out upon a new journey to Alexandria.[10] On his way there he was taken ill at the town of Oea (modern-day Tripoli) and was hospitably received into the house of Sicinius Pontianus, with whom he had been friends when he had studied in Athens.[10] The mother of Pontianus, Pudentilla, was a very rich widow. With her son\'s consent – indeed encouragement – Apuleius agreed to marry her.[11] Meanwhile Pontianus himself married the daughter of one Herennius Rufinus; he, indignant that Pudentilla\'s wealth should pass out of the family, instigated his son-in-law, together with a younger brother, Sicinius Pudens, a mere boy, and their paternal uncle, Sicinius Aemilianus, to join him in impeaching Apuleius upon the charge that he had gained the affections of Pudentilla by charms and magic spells.[12] The case was heard at Sabratha, near Tripoli, c. 158 CE, before Claudius Maximus, proconsul of Africa.[13] The accusation itself seems to have been ridiculous, and the spirited and triumphant defence spoken by Apuleius is still extant. This is known as the Apologia (A Discourse on Magic).

Apuleius accused a profligate personal enemy of turning his house into a brothel and prostituting his own wife.[14]

Of his subsequent career we know little. Judging from the many works of which he was author, he must have devoted himself assiduously to literature. He occasionally gave speeches in public with great applause; he had the charge of exhibiting gladiatorial shows and wild beast events in the province, and statues were erected in his honour by the senate of Carthage and of other senates.[15]

WorksFrontispiece from the Bohn Library 1902 edition of The Works of Apuleius: a portrait of Apuleius flanked by Pamphile changing into an owl and the Golden AssThe Golden AssMain article: The Golden Ass

The Golden Ass (Asinus Aureus) or Metamorphoses is the only Latin novel that has survived in its entirety. It is an imaginative, irreverent, and amusing work that relates the ludicrous adventures of one Lucius, who experiments with magic and is accidentally turned into an ass. In this guise he hears and sees many unusual things, until escaping from his predicament in a rather unexpected way. Within this frame story are found multiple digressions, the longest among them being the well-known tale of Cupid and Psyche.

The Metamorphoses ends with the (once again human) hero, Lucius, eager to be initiated into the mystery cult of Isis; he abstains from forofferden foods, bathes and purifies himself. He is introduced to the Navigium Isidis. Then the secrets of the cult\'s books are explained to him, and further secrets revealed before going through the process of initiation which involves a trial by the elements in a journey to the underworld. Lucius is then asked to seek initiation into the cult of Osiris in Rome, and eventually is initiated into the pastophoroi—a group of priests that serves Isis and Osiris.[16]

Other works

His other works are:

  • Apologia (A Discourse on Magic). Apuleius\' courtroom defense. The work is a stylish defence against his opponents, with little reference to magic.
  • Florida. A compilation of twenty-three extracts from his various speeches and lectures.
  • On Plato and his Doctrine. An outline in two books of Plato\'s physics and ethics, preceded by a life of Plato
  • De Deo Socratis (On the God of Socrates). A work on the existence and nature of daemons, the intermediaries between gods and humans. This treatise was roughly attacked by Augustine. It contains a passage comparing gods and kings which is the first recorded occurrence of the proverb \"familiarity breeds contempt\":[17]

    parit enim conversatio contemptum, raritas conciliat admirationem
    (familiarity breeds contempt, rarity brings admiration)

  • On the Universe. This Latin translation of the work De Mundo is probably by Apuleius.

Apuleius wrote many other works which have not survived. He wrote works of poetry and fiction, as well as technical treatises on politics, dendrology, agriculture, medicine, natural history, astronomy, music, and arithmetic, and he translated Plato\'s Phaedo.[18]

Spurious works

The extant works wrongly attributed to Apuleius are:[19]

  • On interpretation (Peri Hermeneias). A brief Latin version of a guide to Aristotelian logic.
  • Asclepius. A Latin paraphrase of a lost Greek dialogue (The perfect discourse) featuring Asclepius and Hermes Trismegistus.
Apuleian Sphere

The Apuleian Sphere, also known as \'Columcille\'s Circle\' or \'Petosiris\'s Circle\'[20] is a magical prognosticating device for predicting the survival of a patient.[21]


1650 OCCULT Ancient APULEIUS Latin NOVEL Magic METAMORPHOSES Golden Ass DUTCH:
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