The Ass of the Gods rereads Apuleius' Golden Ass and the Lucianic Onos through the patterns of ancient metamorphosis narratives to explore the relationship between these works, their origins, the nature of their endings, and the meanings of their titles.

Apuleius’ Golden Ass and the Lucianic Loukios, or the Ass depend on and play with readers’ familiarity with the clear patterns of Greek and Roman stories of metamorphosis. The formulaic nature of these stories suggests that the appearance of a god at the end of the Golden Ass is unsurprising and that the end of the Loukios is more innovative. This context also sheds new light on the function of the Cupid and Psyche story, the meaning of these works’ titles, and the lost Metamorphoseis on which they are both based and of which the Golden Ass is a translation.

Jeffrey Ulrich's The Shadow of an Ass addresses fundamental questions about the reception and aesthetic experience of Apuleius' Metamorphoses, popularly known as The Golden Ass, by situating the novel in a contemporaneous literary and philosophical discourse emerging in the Second Sophistic. This unique Latin novel follows a man who is accidentally turned into a donkey because of his curiosity, viewing the world through a donkey's eyes until he is returned to human form by the Egyptian goddess Isis. In the end, he chooses to become a cult initiate and priest instead of a debased and overindulgent ass. On the one hand, the novel encourages readers to take pleasure in the narrator's experiences, as he relishes food, sex, and forbidden forms of knowledge. Simultaneously, it challenges readers to reconsider their participation in the story by exposing its donkey-narrator as a failed model of heroism and philosophical investigation. Ulrich interprets the Metamorphoses as a locus of philosophical inquiry, positioning the act of reading as a choice of how much to invest in this tale of pleasurable transformation and unanticipated conversion. The Shadow of an Ass further explores how Apuleius, as a North African philosopher translating an originally Greek novel into a Latin idiolect, transforms himself into an intermediary of Platonic philosophy for his Carthaginian audience. Situating the novel in a long history of philosophical and literary conversations, Ulrich suggests that the Metamorphoses anticipates much of the philosophical burlesque we tend to associate with early modern fiction, from Don Quixote to Lewis Carroll.

In Orality and Literacy in the Demotic Tales, Jacqueline E. Jay extrapolates from the surviving ancient Egyptian written record hints of the oral tradition that must have run alongside it. The monograph’s main focus is the intersection of orality and literacy in the extremely rich corpus of Demotic narrative literature surviving from the Greco-Roman Period. The many texts discussed include the tales of the Inaros and Setna Cycles, the Myth of the Sun’s Eye, and the Dream of Nectanebo. Jacqueline Jay examines these Demotic tales not only in conjunction with earlier Egyptian literature, but also with the worldwide tradition of orally composed and performed discourse.

The Fifth International Conference on the Ancient Novel, which was held in Houston, Texas, in the fall of 2015, brought together scholars and students of the ancient novel from all over the world in order to share new and significant developments about this fascinating field of study and its important place in the field of Classical Studies. The essays contained in these two volumes are clear evidence that the ancient novel has become a valuable part of the Classics canon and its scholarly attempts to understand the ancient Graeco-Roman world.

Stesichoros’s Geryoneis is without doubt one of the gems of the 6th century. This monograph offers the first full-length commentary (in English) to cover all aspects of the Geryoneis. Included in this monograph is a much-needed revised and up-to-date text together with a full apparatus. As well as concentrating on the poet’s usage of metre and language, a particular emphasis has been given to Stesichoros’s debt to epic poetry. Innovative too is the proposal that the Geryoneis was closely connected with the cult worship Geryon received in the 6th century. This book has an especial appeal to both those already familiar with lyric and epic poetry, but also, it is hoped, those new to Stesichoros.