"A memoir about the author's relationship with renowned painter Lucian Freud that includes interviews with many close friends and family members as well as critical analyses of Freud's art"--Provided by publisher.

Lucian (ca. AD 120-190), apprentice sculptor then traveling rhetorician, settled in Athens and developed an original brand of satire. Notable for the Attic purity and elegance of his Greek and for literary versatility, he is famous chiefly for the lively, cynical wit of the dialogues in which he satirizes human folly, superstition, and hypocrisy.

Lucian of Samosata's True History is a fantastical tale of voyage and imagination. No editor, translator, or reader knows quite how to describe it or fit it comfortably into a familiar genre of Greek literature: 'satires' and 'dialogues' only partially describe the genre or genres he wrote in. Of all the ancient Greco-Roman writers, Lucian is without doubt one of the most inventive and witty. The Greek text in this edition of the True History is accompanied by a facing page English translation, making it an accessible and informative resource aimed at students and teachers of Greek. Whether used in the classroom or in research, readers will benefit from an introduction to Lucian and his place in imperial Greek literature, as well as a translation and commentary that bring out the wonders of his True History.

The aim of this book is to make Lucian's A True Story accessible to intermediate students of Ancient Greek. The running vocabulary and commentary are meant to provide everything necessary to read each page. Lucian's A True Story is a great text for intermediate readers. Its breathless narrative does not involve many complex sentences or constructions; there is some unusual vocabulary and a few departures from Attic Greek, but for the most part it is a straightforward narrative that is fun and interesting by one of antiquity's cleverest authors. In A True Story, Lucian parodies accounts of fanciful adventures and travel to incredible places by authors such as Ctesias and Iambulus. The story's combination of mockery and learning makes it an excellent example of the Greek literature of the imperial period. Revised August, 2014.

This book offers a captivating new interpretation of Lucian as a fictional theorist and writer to stand alongside the novelists of the day, bringing to bear on his works a whole new set of reading strategies. It argues that the aesthetic and cultural issues Lucian faced, in a world of mimesis and replication, were akin to those found in postmodern contexts: the ubiquity of the fake, the erasure of origins, the focus on the freakish and weird at the expense of the traditional. In addition to exploring the texture of Lucian's own writing, Dr ní Mheallaigh uses Lucian as a focal point through which to examine other fictional texts of the period, including Antonius Diogenes' The Incredible Things Beyond Thule, Dictys' Journal of the Trojan War and Ptolemy Chennus' Novel History, and reveals the importance of fiction's engagement with its contemporary culture of writing, entertainment and wonder.

No comic author from the ancient world features the gods as often as Lucian of Samosata, yet the meaning of his works remain contested. He is either seen as undermining the gods and criticizing religion through his humor, or as not engaging with religion at all, featuring the gods as literary characters. His humor was traditionally viewed as a symptom of decreased religiosity, but that model of religious decline in the second century CE has been invalidated by ancient historians. Understanding these works now requires understanding what it means to imagine as laughing and laughable gods who are worshipped in everyday cult. In Lucian's Laughing Gods, author Inger N. I. Kuin argues that in ancient Greek thought, comedic depictions of divinities were not necessarily desacralizing. In religion, laughter was accommodated to such an extent as to actually be constituent of some ritual practices, and the gods were imagined either to reciprocate or push back against human laughter—they were never deflated by it. Lucian uses the gods as comic characters, but in doing so, he does not automatically negate their power. Instead, with his depiction of the gods and of how they relate to humans—frivolous, insecure, callous—Lucian challenges the dominant theologies of his day as he refuses to interpret the gods as ethical models. This book contextualizes Lucian’s comedic performances in the intellectual life of the second century CE Roman East broadly, including philosophy, early Christian thought, and popular culture (dance, fables, standard jokes, etc.). His texts are analyzed as providing a window onto non-elite attitudes and experiences, and methodologies from religious studies and the sociology of religion are used to conceptualize Lucian’s engagement with the religiosity of his contemporaries.