Société d'Études Latines de Bruxelles

Knowledge and Curiosity in Apuleius' "Metamorphoses"

Author(s): G. Sandy
Source: Latomus, T. 31, Fasc. 1 (JANVIER-MARS, 1972), pp. 179-183
Published by: Société d'Études Latines de Bruxelles
Stable URL: http://www.jstor.org/stable/41528349
Accessed: 09-11-2017 19:25 UTC

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 Knowledge and Curiosity in Apuleius' Metamorphoses

There is marked disagreement whether or not Apuleius imparts any degree

of thematic unity to his collection of uariae fabulae. Views range from the
overly subtle theory of Lavagnini that the ten books preceding Lucius' con-
version (both physical and spiritual) correspond to the ten days of preparation
prior to his initiation into the rites of Isis, to Helm's and Perry's outright
denials that Apuleius is either willing or able to develop a narrative that
contains an ending consistent with its beginning (1). While granting that the
middle portion (Books 4-10) of the Metamorphoses is made up largely of aniles
fabulae designed primarily to fulfill the promise of entertainment (laetaberis) ,
I shall attempt to show that the motif of curiositas and the progression of
Lucius' character development tie up (conseram) many of the seemingly loose
ends of the work. Other critics have traced the function of curiositas in the
Metamorphoses but have failed to demonstrate that this motif is in any way
accounted for in the surprising conclusion of Apuleius' version of the Esel-
mensch (2).
Lucius' overweening inquisitiveness is evident throughout the Metamorphoses .
It first appears during his meeting with his aunt Byrrhena. The statues of
Diana and Actaeon, which he admires in his aunt's courtyard, are surely
designed to foreshadow Lucius' transformation into a quadruped as a result
of inquisitiveness (2.4) (3). His aunt warns him explicitly that he is staying

(1) B. Lavagnini, Il significato e il valore del romanzo di Apuleio , Pisa, 1923, p. 88. R. Helm
and B. Perry have consistently maintained a skeptical attitude to Apuleius* intentions,
Helm in the praefatio to his critical edition of Apuleius' Florida (Leipzig, 1910) and most
recently in the translation Metamorphosen oder der goldene Esel (Berlin, 1956), p. 21, Perry
in The Literary Art of Apuleius in the Metamorphoses in ТАРА , 54, 1923, p. 196-227, and
Ancient Romances , Berkeley and Los Angeles, 1967, p. 236-82. H. Rüdiger, Curiositas
und Magie in Wort und Text , Festschrift für Fritz Schalk , Frankfurt am Main, 1963, ed. H.
Maier and H. Sckommodau, p. 58-61 provides a résumé of views whether or not the
Metamorphoses develops a serious theme. Add F. Norwood, The Magic Pilgrimage of
Apuleius in Phoenix , 10, 1956, p. 1-12 and L. A. MacKay, The Sin of the Golden Ass in Arion,
4, 1965, p. 474-80.
(2) Interesting discussions of attitudes to curiosity expressed by writers from the time
of Plato to the Christian fathers appear in Rüdiger (above, n. 1), H.J. Mette, Curiositas
in Festschrift Bruno Snell , München, 1956, p. 227-35 and A. Labhardt, Curiositas in MH,
17, 1960, p. 206-24. With specific reference to Apuleius, see S. Langel, Curiositas et
préoccupations spirituelles chez Apulée in Revue cle V histoire des religions, 160, 1961, p. 25-46.
(3) See H. Riefstahl, Der Roman des Apuleius , Frankfurt am Main, 1938, p. 67-9.

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180 G. N. SANDY

under the same roof as a dangerous

to inflame him, At ego curiosus alioqui
nomen audiui (2.6). The same overp
Lucius even after his curiosity has b
into an ass. The wife of the baker w
it is, of all things, her cruelty that
{genuina curiositas 9.15). In the sam
informed him of the dangers asso
cannot resist satisfying his curiosity b
tion as though she were Hades itse
meddlesomeness could easily be m
Perhaps the best way to illustrate A
motif is to examine the story of Cu
interpret this story, the fact remain
experience (x) . This becomes especially
for which every Quellenforschung has
is as much her undoing as it is resp
repeatedly warns her not to look at
legious curiosity (5.6). But she is e
and suffers the consequences of gratifyi
simili curiositate (6.21). Cupid then
ordeals while searching for him unti
Jupiter's intervention. Lucius follow
Like her, he ignores frequent warnin
the supernatural. Eventually he sati
changed into an ass. His quest then
provides after he has suffered muc
No elaborate, Platonic interpretat
of the story of Cupid and Psyche to
Lucian's "Ovoq provided Apuleius
the theme of loss caused by curiosit
scores the theme of the major narr
artistic grounds. Moreover, the prese
of Cupid and Psyche, the most im
Einlagen , proves that Apuleius' use o
sources, for it does not appear in th
Lucian after which Apuleius mode
What lies behind Lucius' curiosity
his own words, uelim scire uel cunc

(1) Several important articles on the st

conveniently assembled in Amor und P
Merkelbach. The introduction of P. Grim
Paris, 1963, remains the most useful disc
(2) Lancel (above, p. 179 n. 2), p. 35
(3) The standard Platonic interpretatio
Apuleio , Milan, 1951.

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 KNOWLEDGE AND CURIOSITY 181

is reminiscent of the famous verses uttered by Wagner in

"Zwar weiss ich viel, doch möcht' ich alles wissen" (601) (*)
Faust compare their contemplated embarkation on the path
ral with a leap into dark, mysterious depths (2.6) (2) . The ne
thing leads both men to excesses. Faust enters into a pact w
satisfy his cravings ; Lucius is overcome by a mad desir
firsthand the power of witchcraft, Sum namque coram magiae nos
cupitor (3.19) (3). By Book 9 it appears that he has fulfilled
at this point he compares himself with Odysseus and a
citation of Odysseus as an example of highest wisdom b
many peoples and visited many countries (9.13). Like Od
become multiscius (ibid.). This key passage is worth quoting
Nam et ipse gratas gratias asino meo memini , quod me suo
uariisque fortunis exercitatum , etsi minus prudentem , multis

The important words in this assertion are etsi minus prudent

arrogant desire to know everything has been responsible fo

( 1 ) See Rüdiger (above, p. 1 79 n. 1 ), p. 66-7. Rüdiger rightly refers

trust expressed in Mann's Doktor Faustus of those too eager to learn
universe. He suggests (81), fancifully, I think, that Empuse's ass'
Und hinter solcher Wänglein RosenjFürcht ' ich doch auch Metamorph
Goethe's recollection of Apuleius' Metamorphoses. According to H. Rup
thek , Weimar, 1958, Nos. 1359 and 1427, Goethe did not own a copy o
though his library did contain the Apologia. It is certain that Goeth
phoses in translation (Rüdiger, p. 80).
(2) Faust 712-14, Hier ist es Zeit... vor jener dunkeln Höhle nicht zu be
(3) Gf. Faust 377-83, Drum hatí* ich mich der Magie ergeben , ... dass ich
im Innersten zusammenhält.
(4) This passage also reveals to what ends Apuleius would like u
composed or assembled the aniles fabulae of the middle section of
His claim is that his adventures while in the guise of an ass have in
wiser. It would be fatuous to argue that the tales between Books 3
for anything other than entertainment. The rubrics lepida fabula a
which many of the fabulae in this portion of the work are intr
claim (cf. P. Junghanns, Die Erzählungstechnik von Apuleius ' Metamorpho
in Philologus , Supplementband 24, Heft 1, 1932, p. 122). I do not,
it is too farfetched to say that in these tales the capacity of humans f
is pictured as far greater than one would expect to find in traditio
tales and that Lucius' disgust with humans is what drives him to see
religion. Moreover, some of the stories, especially in the first third of
of Socrates and Thelyphron, serve the artistic aim of foreshadowin
encounter with witches (cf. P. G. Walsh, Lucius Madaurensis in Phoe
n. 3).
(5) I owe much in this part of my discussion to Riefstahl (above, p. 1
Kay's view (above, p. 179 n. 1) that disobedience is Lucius' "sin" and tha

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182 G. N. SANDY

blems. If Book 1 1 is anything other

for the frivolity of the preceding bo
prudens Lucius. This is exactly wha
The growth or change of heart is thr
fervor of Book 1 1 complements L
epiphany provides the initial hint th
of witchcraft, Plane memineris et penit
The exhortation is reminiscent of Fot
initiation into magical rites (3.20). H
served only to impel him into the cl
with his circumspection in Book 11, w
of a life subservient to Isis' dictates
Isis' chief priest plays a large part in
devotes all his time to his duties to
asserts itself, Nec minus in dies mihi m
gliscebat { ibid .). He pleads with the p
ly in the goddess' mysteries {ibid.). T
to be initiated into the mysteries of
was met by warnings from Fotis, so
(11.21). The priest goes on to warn ag
overeagerness {ibid.). The excesses
beginning of the Metamorphoses , th
(1.3) and Lucius' readiness to know an
to offer. The priest adds that none o
initiation without the goddess' approv
Their concern not to share in myster
with Lucius' former arrogance. Nor
as earlier caveats had. Lucius enters in
he has learned to be patient :
Nec impatientia corrumpebatur obse
et probabili taciturnitate sedulum qu
terium (11.22).

traces his painful progression to willing o

claims, that Apuleius intends the traditio
this disobedience. Unfortunately, the ass-
( 1 ) In classical antiquity, witchcraft was a
n. 3 p. 180), p. 44, n. 3, the bastard child
of magic and science is what prompts Luciu
under Fotis* tutelage (2.6). Fotis clearly c
reveal the secrets of magic to Lucius on
religions and knows how to keep their sec
Lucius in the need for caution in entering i
(above, n. 3 p. 180) 7-90 adduces abundant ev
knowledge of, the magical and mystic pra
219-20 and Mette (above, n. 2 p. 179) 23
curiositas and magic together.

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 KNOWLEDGE AND CURIOSITY 183

And his forbearance is rewarded, Nec me fefellit (ibid.). On

constrast to his former precipitate and disastrous rashness is ev
Lucius has, with the help of Isis' priest, learned his lesson is ma
clear in his warning to the too curious reader, ... parem noxam con
aures et linguae illae temer ariae curiositatis (11.23). Thus the tr
is complete ; he has come from the point of being one who was t
know what was forbidden and who suffered as a result to the poin
future ages against similar inquisitiveness.
My arguments show, I think, that Book 1 1 contributes much to th
of Lucius' character-development and that it is not simply "a pi
pageantry as a ballast to offset the prevailing levity of the p
books" (1). It integrates the motifs of Lucius' curiositas and
scire uel cuneta uel certe plurima . Among other things, he has le
satisfaction not in gratifying his curiosity but in fulfilling his s
through devotion to Isis.

University of British Columbia , G. Sandy.

Vancouver, Canada.

(1) Perry, Ancient Romances (above, n. 1, p. 179), p. 244-5.

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