Clothing Makes The Man? Tertullian, De Pallio IV.8-9

 

Name: Tertullian Date:  155 – 220 CE Region:   Carthage [modern Tunisia] Citation:   On the Pallium 4.8-9

TRIGGER WARNING: The Christian author Tertullian's de Pallio is a fascinating document that advocates shifting the local dress code from the toga to the pallium. It discusses everything from sequential hermaphroditism of animals to shifts in gender roles and social mores across numerous cultures. It is important to note that although this work is marked with the author's personal biases (including homophobia, transphobia, and misogyny), Tertullian's attack preserves evidence of the increasing flexibility in Roman attire and shifts in social norms that were occurring during the time period.

Now that the eyebrow-arching, pearl-clutching of the Censor has lost its clout, how much social order can exist in this time of liberal behaviors*?  Freedmen are dressed as the middle class, slaves are dressed as freedmen, foreigners are dressed as native-born citizens, country bumpkins are dressed as city folk, the unemployed are dressed as businessmen, civilians dressed as soldiers! Undertakers, pimps, gladiator trainers are dressed just! Like! You!

(9) Look at women! You have in mind what Caecina Severus imposed upon the senate: there are women in public without their stola**! This is what augur Lentulus imposed upon women as a punishment for vice; since the stola is a proof and a protection of a woman’s reputation, it got in the way of a working woman’s ability to ply her trade, and so it quickly fell out of use.

And now women have gotten rid of all the things that kept them out of the public eye: their stola, their linen garments, their sun hats, their weaves, even their litters and their rickshaws!

But while some tarnish their own dignity, others tarnish the dignity of others. Look at prostitutes, the public displays of indecency, the lesbians***, and even if you turn your eyes away from decency being slaughtered by such shameful behavior, from a bird’s eye view, they look like housewives!

 

*passivitas, ‘passivity / allowance of looser gender roles and social constructs’

**The stola is a garment of class status and dignity

***Tertullian uses a slur here that will not be translated.

Enimvero iamdudum censoriae intentionis episcynio disperso, quantum denotatui passivitas offert? Libertinos in equestribus, subverbustos in liberalibus, dediticios in ingenuis, rupices in urbanis, scurras in forensibus, paganos in militaribus: vespillo, leno, lanista tecum vestiuntur.

[9] Converte et ad feminas. Habes spectare, quod Caecina Seuerus graviter senatui impressit, matronas sine stola in publico. Denique, Lentuli auguris consultis, quae ita sese exauctorasset, pro stupro erat poena; quoniam quidem indices custodesque dignitatis habitus, ut lenocinii factitandi impedimenta, sedulo quaedam desuefecerant. At nunc in semetipsas lenocinando, quo planius adeantur, et stolam et supparum et crepidulum et caliendrum, ipsas quoque iam lecticas et sellas, quis in publico quoque domestice ac secrete habebantur, eieravere. Sed alius extinguit sua lumina, alius non sua accendit. Aspice lupas, popularium libidinum nundinas, ipsas quoque frictrices, et si praestat oculos abducere ab eiusmodi propudiis occisae in publico castitatis, aspice tamen vel sublimis, iam matronas videbis.

--Tertullian, De Pallio, IV.8-9

Tertullian was an early Christian theologian who lived in Carthage [modern Tunisia] during the 2^nd century CE. He was one of the most prolific authors of his age; more than thirty of his treatises are extant. These works shaped the core beliefs of the early Christian church. Although some of his beliefs were later deemed heretical, he was nevertheless granted sainthood for his profound impact on Christianity.  

Challenging Gender Roles: Alexander the Great's Gender-Bending Outfits, Athenaeus, Deipnos. 12.53

 

Name:   Athenaeus Date:   2nd century CE Region:   Naucratis [modern Egypt] Citation:    Deipnosophists  12.53

Ephippus also states that Alexander the Great also wore sacred garments to dinner. Sometime he wore Ammon’s sacred purple garb, open-toe sandals, and horns, just like the god would. Sometimes he dressed in Artemis’ garb; he usually did this when he was riding in a chariot, with the Persian cloak, wearing the goddess’ bow on his shoulders and brandishing her spear in his hand. Sometimes he dressed like Hermes; but on most days, he would wear a purple cloak, a tunic with white stripes, and a royal miter, with a crown on top. When he was hanging out with his entourage, he would wear Hermes' iconic sandals and hat, with the god's Caduceus in his hand. Sometimes he wore even Hercules’ lion pelt and club.”

Ephippus vero scribit: "Etiam sacras vestes in cenis gestasse Alexandrum: nunc quidem Hammonis purpuram, & fissiles soleas & cornua, velut ipse Deus; nunc vero Dianae, cuius cultum saepe etiam sumebat quum curru veheretur, Persica quidem stola indutus, sed ita ut supra humeros arcus Deae & spiculum emineret. Subinde etiam Mercurii cultum; alias quidem fere ac quotidie chlamydem purpueram & tunicam medio albo intertexto & causiam cui diadema regium circum positum; ubi vero cum amicis una esset, talaria, & petasum in capite, & caduceum in manu: saepe vero etiam leoninam pellem & clavam, veluti Hercules."

ἔφιππος δέ φησιν ὡς Ἀλέξανδρος καὶ τὰς ἱερὰς  ἐσθῆτας ἐφόρει ἐν τοῖς δείπνοις, ὁτὲ μὲν τὴν τοῦ Ἄμμωνος πορφυρίδα καὶ περισχιδεῖς καὶ κέρατα καθάπερ ὁ θεός, ὁτὲ δὲ τὴν τῆς Ἀρτέμιδος, ἣν καὶ ἐπὶ τοῦ ἅρματος ἐφόρει πολλάκις, ἔχων τὴν Περσικὴν στολήν, ὑποφαίνων ἄνωθεν τῶν ὤμων τό τε τόξον καὶ τὴν σιβύνην, ἐνίοτε δὲ καὶ τὴν τοῦ Ἑρμοῦ: τὰ μὲν ἄλλα σχεδὸν καὶ καθ᾽ ἑκάστην ἡμέραν χλαμύδα τε πορφυρᾶν καὶ χιτῶνα μεσόλευκον καὶ τὴν καυσίαν ἔχουσαν τὸ διάδημα τὸ βασιλικόν, ἐν δὲ τῇ συνουσίᾳ τά τε πέδιλα καὶ τὸν πέτασον ἐπὶ τῇ κεφαλῇ καὶ τὸ κηρύκειον ἐν τῇ χειρί, πολλάκις δὲ καὶ λεοντῆν καὶ ῥόπαλον ὥσπερ ὁ Ἡρακλῆς.

 Translated into Latin by Translated into Latin by Iohannes Schweighaeuser (1804)

 

 Athenaeus was a scholar who lived in Naucratis (modern Egypt) during the reign of the Antonines. His fifteen volume work, the Deipnosophists, are invaluable for the amount of quotations they preserve of otherwise lost authors, including the poetry of Sappho.

 

Luxorius XII: Gender Roles of Eunuchs

The role of the eunuch (spado) in Roman society was a complicated one; in this poem of Luxorius, we see that eunuchs were bound by strict gender roles. As usual, the poet's tone is critical, but not violent; he is following the same biting style of his predecessors Catullus and Martial.

A young royal eunuch

Dolled up with his golden curls

With roses braided in his hair

Put a headdress* on his head.

Knowing full well that he shouldn’t,

He *knew* what he was doing,

And nobody forced him to wear it,

And he was made worse for it.

Rutilo decens capillo

roseoque crine ephebus

spado regius mitellam

capiti suo locavit;

proprii memor pudoris,

bene conscius quid esset

posuit cogente nullo

fuerat minus quod illi.

--Luxorius XII

Little is known about the life of the Roman poet Luxorius except that he lived in Carthage (modern Tunisia, northern Africa) during the 6th century CE and that his poetry was popular in the court of the Vandal kings. His poetry provides us with rare insight into the changing customs as the Roman Empire transitioned from a polytheistic to a monotheistic society.