By Mark Bradley
From flora and perfumes to city sanitation and private hygiene, smell―a feel that's at the same time chic and animalistic―has performed a pivotal function in western tradition and inspiration. Greek and Roman writers and thinkers misplaced no chance to attach the smells that bombarded their senses to the social, political and cultural prestige of the members and environments that they encountered: godly incense and burning sacrifices, seductive scents, fragrant cuisines, stinking our bodies, smelly farmyards and festering back-streets.
The cultural examine of odor has principally concerned with toxins, transgression and propriety, however the olfactory experience got here into play in a variety of domain names and actions: historic medication and philosophy, faith, botany and normal heritage, erotic literature, city making plans, eating, satire and comedy―where odours, aromas, scents and stenches have been wealthy and flexible elements of the traditional sensorium. the 1st accomplished creation to the position of odor within the background, literature and society of classical antiquity, Smell and the traditional Senses explores and probes the ways in which the olfactory experience can give a contribution to our perceptions of historic existence, behaviour, id and morality.
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Additional resources for Smell and the Ancient Senses
42–44). Beare (1906): 131. They were developing epistemology: Parmenides already expressed doubts about the truth value of sense impressions (Plato Sophistes 242a; Sextus Empiricus Against the Mathematicians vii, 114 = 28B7 DK), while Empedocles defended them (Sextus Empiricus Against the Mathematicians vii, 125 = 31B3 DK). 20 On perfumes and plants see below on Theophrastus. On bad breath and body odour see ﬁnal section. e. unprocessed) form of perception. As in so many cases in the DS, Theophrastus goes on to criticize speciﬁc points in Empedocles’ theory, including the notion of eﬄuences in smell.
Beare (1906): 131. They were developing epistemology: Parmenides already expressed doubts about the truth value of sense impressions (Plato Sophistes 242a; Sextus Empiricus Against the Mathematicians vii, 114 = 28B7 DK), while Empedocles defended them (Sextus Empiricus Against the Mathematicians vii, 125 = 31B3 DK). 20 On perfumes and plants see below on Theophrastus. On bad breath and body odour see ﬁnal section. e. unprocessed) form of perception. As in so many cases in the DS, Theophrastus goes on to criticize speciﬁc points in Empedocles’ theory, including the notion of eﬄuences in smell.
Note that neither Plato nor the amulets mention the womb’s sense of smell. 38 (CMG 4, p. 151 Ilberg). 320 Kühn). See Green (1985: 50–52); King (1998: 223). 28 SMELL AS SIGN AND CURE IN ANCIENT MEDICINE capable of dividing smells into two categories: ill-smelling and sweet-smelling. Physicians lacked the vocabulary to describe in detail the scents and stenches of pharmacological ingredients and human diseases. For that reason, olfaction only played a small part in ancient diagnostic and prognostic practices, well behind touch and sight.
Smell and the Ancient Senses by Mark Bradley