By Marguerite Johnson
The Medicamina Faciei Femineae is a didactic elegy that showcases an early instance of Ovid's trademark blend of poetic guideline and trivial subject material. Exploring woman attractiveness and cosmeceuticals, with specific emphasis at the inspiration of cultus, the poem offers 5 functional recipes for remedies for Roman girls. protecting either didactic parody and pharmacological truth, this deceptively complicated poem possesses wit and vivacity and gives a major perception into Roman social mores and daily actions.
The first complete learn in English dedicated to this little-researched yet multi-faceted poem, Ovid on Cosmetics comprises an advent that situates the poem inside of its literary background of didactic and elegiac poetry, its position in Ovid's oeuvre and its relevance to social values, own aesthetics and attitudes to lady attractiveness in Roman society. The Latin textual content is gifted on parallel pages along a brand new translation, and all Latin phrases and words are translated for the non-specialist reader. distinctive statement notes elucidate the textual content and person words nonetheless extra.
Ovid on Cosmetics provides and explicates this witty, subversive but major poem. Its cognizance to the technicalities of cosmeceuticals and cosmetics, together with exact analyses of person components and the consequences of particular lotions and make-up, make this paintings an important contribution to the wonder in antiquity.
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Additional resources for Ovid on Cosmetics: Medicamina Faciei Femineae and Related Texts
The alternative of verb the following, superbire, actually capacity ‘to be haughty’ in addition to ‘to show pride’ (here translated as ‘exults’). it's a strong observe, on a regular basis with damaging connotations, used right here to champion cultus and its connection to justiﬁable self-exaltation. at the notion of good looks breeding vanity, cf. Am. 2. 17 on Corinna’s attractiveness. strains 35–42 – Witchcraft the former 3 examples (ll. 29–34) bring about one other Ovidian maxim: males are encouraged by means of amor – no longer magic. This in flip introduces a brand new subject: witchcraft. Like different Augustan poets, Ovid frequently refers to magic and witches; cf. Tibullus 1. five and a pair of. 6; Propertius 1. 1; Horace Satire 1. eight and Epodes five and 17. He has a poem at the witch / lena, Dipsas (Am. 1. eight) and makes a number of references to magic all through his works (cf. , for instance, Her. 12; Ars 2. 99ﬀ. ; Rem. 249–290; Met. Books 7 and 14). trust within the eﬃcacy of magic for securing the guy or lady of your desires used to be frequent in the course of the historical international, forsaking a considerable archaeological and written list. Ovid doesn't think in such practices however the passage however demonstrates his wisdom of the subject. That magic is whatever to prevent is under pressure by way of the repetition of nec (‘not’) at ll. 37–40, every time occupying emphatic placement because the ﬁrst be aware of the road. At ll. 35–36 erotic magic is brought through the connection with fortes herbae (‘powerful herbs’). natural elements have been common in magic and their eﬀectiveness used to be believed to be better in the event that they have been procured based on speciﬁc directions; for instance, being amassed on a definite calendar day and / or at a selected time. In view of the recipes that stick to, the traces on magic will not be an pointless poetic ﬂourish yet really a method through which the poet can identify legitimacy for his medicamina. faraway from magical nonsense with foolish and unsafe components, his recipes for female attractiveness, and hence desirability, are brilliant, eﬀective and non-lethal. Indicative of the symbiosis among drugs, technological know-how, cosmeceuticals and magic in antiquity, Ovid’s recipes are to be considered as discrete from witches’ brews. fifty six Ovid on Cosmetics a number of magical practices are pointed out: (i) combos of grasses and juices of unspeciﬁed components. gramina (‘grasses’, ‘herbs’ or ‘leaves’); suci (‘juices’, ‘saps’ and in addition ‘potions’). (ii) A baneful potion. The note for potion is virus, which has connotations of whatever slimy, foul of style and malodorous; hence, it additionally designates poison. this actual potion, in response to Ovid, consists of a substance from a mare on warmth, that's a connection with the hippomanes, a well-known aphrodisiac in antiquity. Aristotle deﬁnes the substance as a black, viscous compound at the brow of a infant foal and in addition as a secretion from a mare (History of Animals 572a–b, 577a). He notes that either kinds of hippomanes have been sought via these production spells. Theocritus references it as a plant that sends horses mad (Idyll 2. 48–49) and Dioscorides (2. 173) additionally identiﬁes it as a plant (the caper).