The Togate by Sard

TheTogate

1 Fig. 1 Augustus, capite velato, from the Via Labicana, Rome, early first century A.D. Museo Nazionale delle Terme, Rome. Photo:Alinari 30157 (Stone 1994).

Mission Statement: The Togate: an exploration of the significance of selfpresentation within Roman political and civic life during the late Republic and early Imperial period. The majority of this particular issue of the The Togate will focus on the Roman Toga, however, other articles of clothing or means of self-representation may also be included in the articles. It will highlight the importance of the toga and its variants in civic and political life in the Roman world and its use and manipulation by individuals to promote their own endeavours or self-image.

Magazine Creator: Sara Daruvala V00725411 University of Victoria GRS 344 November 15th 2013 Issue 1 2

Table of Contents In Toga We Trust: Origins………...…..…………………….……………….4 The Roman Toga...…...………………………………………………..……......5 Top 10 Toga Styles: Rank and Status through Civic Apparel....7 Cicero Says: An Interview..…...……………………………….…………..11 Fashion Police: Augustan Reforms…………………….……..……..…14 Togate Crossword………………………………………………………….…16

Fig. 2 - A model of Ancient Rome created under Mussolini, now in the Museum of Roman Civilization at EUR. http://fashistory.rutgers.edu/skelly/MythRome_largermodelancientRome.html. Web.

In Toga We Trust: Origins The Romans were often referred to as togate or gens togata, meaning those clad in the toga. The toga was the most characteristically Roman garment. It is traced back in Roman history dating long before the Republic and Imperial Period. It was originally worn by both the Romans and the Etruscans, though the latter called it the tebenna (Roman Antiquities 3.61). It was the national dress of early Roman and was originally worn by both men and women. The early Romans also wore the toga without a tunic. The tunic tradition was established be the second century B.C. and exclusively worn by male citizens (Stone 1994). Around the same time it became taboo for respectable women to wear a toga. Women who wore a toga after and during this time period were prostitutes or adulterers (Edmondson 2008). Throughout the Republic the toga slowly evolved. Other than obvious additions to the toga signifying distinction, the average toga was originally short as reflected during the early Republic and went through several lengthening stages until it reached the distinction of ‘the Large Toga of the Republican Period’ (Wilson 1924). The structure of the toga was constantly being reformed. Two qualities of the Roman toga are notable. Firstly, it had a long standing connection into Rome’s past. Secondly, it was apt to changing form, and with form its authority. The toga was deeply rooted in traditional Roman values providing an adaptable and tangible symbol of power in Roman society. 4

The Roman Toga An individual’s physical presentation was both a civic and political signifier in the Ancient Roman world. The way in which an individual presented them self was an instant visual representation of their innate characteristics. Dress could give both a sense of an individual's authority as well as their values. If any element of the standard Roman dress code was left of an individual, they were making a statement (Rothfus 2010). For instance women wearing the toga were seen as having a low moral character and were either prostitutes or adulterers (Edmondson 2008). Another example given by Rothfus is that the reason that young noble born children especially the boys were allowed by Roman ancestors to wear the toga praetexta and bulla; “in hope that they would take on such characteristics as bravery, manliness, and leadership, which those articles embodied as symbols of magistrates and triumphal generals,” implying that a garment could represent

characteristics of the individuals previously adorned in that garment, from which characteristics could also transfer onto anyone who wore the garment thereafter (Rothfus 2010). Therefore, in the Roman world an individual’s selfpresentation and their traditional and moral values were seen as one and the same (Rothfus 2010). This can be seen clearly in Cicero’s critique of Verres’ moral character in his speech In Verrem (Cicero and Zetzel 2009). As an aspect of selfpresentation dress played a huge role in Roman society. Of all the visual identifiers in the Ancient Roman world, the toga was among the most distinctive and thus among the most important. In the late Republic and early Imperial Period the toga was worn by Roman male citizens and the stola was the garment worn by women equivalent to the toga in self representation. The toga was also worn by the children of citizens both male and female. The

toga and stola were worn exclusively by citizens of Rome. The term togate and gens togata are terms that refer to the citizens of Rome and characterize Romans as those who dress in the toga. According to Virgil the Romans were “the race that wears the toga,” and could thus be identified as such by wearing it (Rothfus 2010). After the Social Wars citizenship was extended to Italian cities which included the right to wear the toga (Edmondson 2008). The toga was an important symbol of Roman citizenship however it was worn primarily in the city of Rome. It was here that the toga could best represent civic pride. It highlighting the citizens from non-citizens and the same would follow for the stola. Furthermore, within the civic body in the city social stratification was also evident through the distinct variety of togas representing different rank and status. Thus the elite members of Roman society were more concerned with the togas symbolic values which 5

they would be willing to exploit. This action of “changing of dress” was known as mutatio vestis (Edmondson 2008). It was commonly used among the judicial elite at this time to signify an event of public or personal significance. The changes in dress could signify several things. Several of these changes were traditionally established for different life events. Events such as wearing the toga pulla during mourning or changing into

the toga candida when running for office were establish traditions. According to Cicero the phrase ‘changing one’s shoe’ came to be synonymous with ‘becoming a senator,’ probably due to the distinction of the senatorial shoe, the calcei (Edmondson 2008). However, other instances show that mutatio vestis was also use as a social statement. The most prominent example of this is when Cicero in his usual dramatic fashion sets aside his senatorial dress

and takes up the equestrian style before his trial. The simultaneous mutatio vestis of several equites into mourning dress displayed their support of Cicero (Edmondson 2008). This was a highly common practice in Rome whether establish tradition or symbolic gesture. The toga was an important garment that could alter the status of a Roman citizen, more frequently used by public figures or aspiring individuals. - By Sara Daruvala

Top 10 Toga Styles: Rank and Status through Civic Apparel By Sara Daruvala

Fig. 3 â&#x20AC;&#x2DC;Drawing of clothing for different social classes,â&#x20AC;&#x2122; Sources for Roman Clothing. http://www.vroma.org/~bmcmanus/clothing_sources.html. Web

This section will highlight the variations of the toga and symbols of rank and status in Roman society. It should be noted that along with the following apparel there were other accessories like shoes (calcei) and the golden ring (annulus aureus) that display ranks and self-identity (Edmondson 2008). While uniting the citizen body through the use of the toga, the variations in the dress of the toga and tunic followed by roman society divided the citizen body into definitive ranks and classes. Particular forms of dress in Roman society bestowed the wearer with varying statuses of authority. These variants were used to enhance or discredit individualsâ&#x20AC;&#x2122; status among the greater populous. The dress variations could also be manipulated to communicate socio-political messages.

The toga pura or virilise is the plain white toga of the average Roman citizen (Edmondson 2008). It is also known as the ‘toga of manhood’ because it is the toga that every freeborn male assumes during the ritual during which he dedicates the toga praetexta and bulla of his childhood and becomes an adult Roman citizen (Edmondson 2008). This ceremony was known as tirocinium fori and marked a young man’s commencement into public life (Smith 1890).

Toga sordidati is a style when a toga was not kept white and clean by the fuller but was neglected. This garment was often worn by accused persons. The look that went along with this form of the toga was a disheveled appearance in general (Smith 1890). Fig. 4 The large toga of the Republican period. A reconstruction by Wilson 1924.

Toga candida was made of the whitest fabric for people running for public office (Stone 1994). The bright white colour was achieved through rubbing the already white toga with chalk (Smith 1890).

The laena is the highly prestigious double toga originally worn by priests during important rituals. The authority that this dress bestowed upon its wearer was supposedly so powerful that its mere presence could stop a full blown riot (Edmondson 2008). Fig. 5 A reconstruction of the toga by Wilson 1924. 8

Fig. 7 Toga praetexta. http://www.probertencyclopa edia.com/P_TOGA.HTM. Web.

The toga praetexta was

Fig. 6 The toga praetexta. http://www.costumes.org/history/100pages/timelinepages/ancientr ome1.htm. Web.

The latus clavus is a tunic with broad vertical purple stripe(s) on it worn by senators. This tunic was sometimes worn with a transparent toga to display the status of the individual wearing it. This practice was not a popular one and did little to actually promote the wearer (Edmondson 2008 ).

characterised by its purple boarded. It was worn by usually elite children both male and female along with the bulla, an ornament of protection (Smith 1890). Prior to puberty the initiation of children into their membership of gens togata was held in higher importance that gender (Edmondson 2008). Once puberty was hit boys dedicated their toga praetexta to their household gods while girls dedicated their toga praetexta to Fortuna Verginalis when they were considered ready for marriage by society (Edmondson 2008). This took place in girls at around twelve years of age and boys at any time during their teenage years usually between the ages of fourteen and sixteen (Stone 1994). It was also worn by curule magistrates and high priests throughout the Roman provinces and thus a symbol of authority when worn by an adult (Edmondson 2008). It is said to have come to Rome during the seventh 9 century B.C. in the reign of Tullus Hostilius (Stone 1994).

The trabea was exclusively allowed to be worn by the equestrians (Edmondson 2008). The trabea is a short toga defined by its specific form and colour (Edmondson 2008). According to Wilson, “Severus states that Suetonius in his book on the kinds of garments says ‘there are three kinds of trabea; one consecrated to the gods which is wholly purple; another for kings which is purplish; it has, however, some white. The third belonging to augurs is purple and scarlet mixed,’” thus confirming that the trabea were worn by elite member of society (Wilson p.37).

Fig. 8 Comedy toga. Roman Theatre. http://users.sch.gr/spapand/roman%20dram a.html. Web.

Toga pulla was a dark toga worn during private mourning or by the lower classes. For an average citizen to wear the toga pulla instead of the toga virilise (or the variation befitting their rank) was considered inappropriate as well as inauspicious (Smith 1890). The pulla was also condoned after a natural disaster had affected Rome (which can include surrender by the Roman army) (Edmondson 2008).

The vestis triumphalis is worn by Roman generals who have had the highest honours awarded to them. It includes the tunica palmate, a purple tunic with gold palm branches on it, and the toga picta.

Fig. 9 Final restoration model, toga picta variant. Made by Matthew Brennan, Virtual World Heritage Laboratory, 2012. http://www.digitalsculpture.org/caligula/index_stills_picta_fr ont.html. Web.

The toga picta is a completely purple toga with gold embroidering. It was used in the Republic by the triumphal generals and later by the emperors. Eventually only the emperors were allowed to wear the purple toga (WRC). The toga picta was known to have Etruscan origins, worn by the Etruscan Kings of Rome (WRC). 10

Cicero says An interview with Cicero so he may defend his attack on Verres’ appearance in regards to personal dress in In Verrem (Cicero and Zetzel 2009).

Do you think your criticism of Verres dress style was justified or are you letting personal feelings get in the way? If there could only be one word in which to describe my character, that word would be ‘just’. Justice is that quality that I not only value in myself but in all people. Several people have complimented me on this very attribute. In fact I speak in the defence of several people who deserve justice but have no other patron to defend them. The man you ask me about, however, I would classify as unjust. Not only does he loot great treasures from the provinces, his moral character is made clear by his actions and appearance (Heskel 1994). This man does not aggravate me because of any personal turpentine

between the two of us but primarily because of his lack of responsibility to his office, his country, and most importantly to his fellow citizens. He stains the reputation of the Republic and insults Roman ideals through his dress, wearing the tunica pulla and a purple pallium, typically Greek dress to official situations and on occasion even walks in public in his soleae (Heskel 1994). His total disregard for the uniform his position demands is a direct reflection of his disregard for traditional morals (Heskel 1994). It is remarkable that through his dress one can make out the stitching of his moral character. I am nothing if not a just man. Thus if Verres renounces his Greek garb along with the character flaws that such apparel signifies, I would perhaps be conditionally willing to

consider reconciliation with the man for if I am anything, I am just, and thus am justified in all my actions.

Did you think it was fair to allude that you think Verres dresses like a woman? Let me clarify I never said the word woman, I merely said ankle-length tunic. If other people read too much into that comment I should not be held in contempt (Cicero and Zetzel 2009). I was merely pointing out the garments association to the Greeks. Verres’ effeminate dress is a social problem in and of itself on which I could have written several speeches. However I prefer to stick to issues that matter in my speeches in the forum. Perhaps I will write a speech about the effeminate issue and send 11

it to Verres privately and offer my assistance in defeminizing his wardrobe if he so wishes. For if there is one thing I know it is how a member of Roman society should dress in accordance to their position.

Will you discuss your episode of mutatio vestis before your trial? It is not an uncommon practice for one to change his appearance to influence the Roman people. I was merely adopting the practice of mutatio vestis and appeared in equestrian dress after putting aside my senatorial apparel (Edmondson 2008). This change of dress was a stunt, that is established and commonly used, to gain the sympathies of the

court (and perhaps a gesture on my part to display my opposition to Claudius), however, for me it was also a point of pride. To see the men change into mourning outfits to support me and my new form of dress was humbling (Edmondson 2008). I am nothing if I am not a humble man. I do not seek or request the praise of my contemporaries for I know I am respected. Often if people forget to write my praises in the letters they send me, I do not discontinue correspondence or cut ties, for I know they respect me (Cicero and Zetzel 2009). I know they have forgotten merely due to their humanness and susceptibility to flaw, specifically in these cases the flaw of forgetfulness.

Thus, because I do not dwell on petty praise, I just send hints in my responses that I understand they meant to praise me, for the intent to do so is notable in their letters. However, though I am a man with great esteem it was humbling to see the men’s support visualized before me.

Have you ever considered just wearing a tunic to the forum for no greater reason than comfort or laziness? I hate to quote myself but, “if we are not ashamed to think it, we should not be ashamed to say it,” therefore, I will say nothing (Cicero). – By Sara Daruvala (in the Voice of Cicero)

WHO NEEDS THE REPUBLICAN AND THE DEMOCRATIC PARTIES WHEN YOU CAN JOIN THE TOGA PARTY?

This message is brought to you by the creators of the Toga Party. I am Sara Daruvala and I approve this message. 13

Fashion Police: During the Republic the magistrates of the Roman state were in charge of regulating the social structure in regards to dress code (Edmondson 2008). However by the late Republic, due to the civil wars, the regulation of dress had slackened. There was no incentive for citizens to wear their togas. Nor were there any consequences for those wearing apparel either much higher or lower than their rank (Rothfus 2010). This period of a lax dress code in Rome is described by Appian (Rothfus 2010):

For now the Roman people are much mixed with foreigners, there is equal citizenship for freedmen, and slaves dress like their masters. With the exception of senators, free citizens and slaves wear the same costume. The strict regulation of the social structure demonstrated through dress, especially considering the toga, was restored by Augustus to its former status of authority. Dress was one of the tools Augustus included in his attempt to stabilize Roman society after the civil wars (Rothfus 2010). It was a multipurpose tool he used to re-establish civic unity through its traditional symbolism but also to establish a place of the elite within this society. As the architect of this social ordering he not only specified a place for all the citizens but included an emphasis of his own place being higher than all others as the ultimate example of a Roman

citizen (Rothfus 2010). Suetonius describes him as not only restoring roman dress but taking it upon himself to police the dress of citizens (Aug. 40.5):

Furthermore, he took pains to revive the old style of dress, and once when he saw a group sporting dark cloaks in an assembly, he indignantly exclaimed, â&#x20AC;&#x153;Behold the Romans, masters of the world, the togaclad raceâ&#x20AC;? and instructed the aediles that no one should be allowed in the Forum or its environs unless wearing a toga without a cloak. The forum was a place with a longstanding association with the toga. It was in this center of business that the toga was the symbolic uniform of citizens to distinguish them amongst woman, slaves, freedmen and all those with a status lesser than a citizen. This regulation of proper dress in the forum was reinforced by Augustus. He wanted to present himself as the restorer of traditional Roman morality, in this case, by re-establishing the traditional Roman dress in the forum. He had aediles enforce his regulation however by what means are unknown (Rothfus 2010). The judicial elite more than any other group in the forum were affected by this reform. Many elite members in the forum were already using the toga to establish themselves as upholders of tradition and moral 14

Augustan Reforms behaviour. All the clients of elite members of Roman society wearing togas were seen as merely an extension of that patron in the forum extending (Rothfus 2010). This too aided the patrons esteem. Of all the exemplars of traditional Roman morals through the use of the toga in the forum to build their own esteem, Augustus was the first to expand this vision from just including himself to encompassing all Roman citizens. In regards to tradition and value of the toga, Rothfus, goes as far as to imply that there are divine connections between the Romans and their toga. In the quote by Suetonius, above, Augustus quotes a line from Vergil that, in the words of Jupiter, regards the greatness of Rome. Thus to wear anything but the toga would be “essentially un-Roman…falling short of the gods’ expectations,” is the argument by Rothfus. This would have, if it was indeed a tool used by Augustus, been very effective. Along with the forum, the theatre was another prominent location in Roman society where Augustus cracked down on formal dress. He established class stratified seating in the theatre. If a citizen was not in a toga they were obligated to sit in the back with the women and slaves (Suetonius Aug. 44.2). The theatre was a prominent place of gathering that included all members of society not just the judicial elites and citizens. Thus the stratification emphasised here is not as much between but emphasis is placed on the unity of the Roman citizen body against noncitizens. It allowed a visual stratifications and the compulsion of participating in that stratification (Rothfus 2010).

Other than the theatre and the forum Augustus passed an edict that togas were mandatory at

Fig. 10 Augustus, capite velato, from the Via Labicana, Rome, early first century A.D. Museo Nazionale delle Terme, Rome. Photo:Alinari 30157 (Stone 1994).

public events and at games. Thus he established a visual, political and civic, hierarchy in the city. By upholding the status of citizens in Rome, with an emphasis on the judicial elite, Augustus restores

social order and thus traditional Roman values to the city. Therefore promoting himself to the top of this social pyramid. -

By Sara Daruvala

Togate Crossword Across 1. Who culture other than the Romans original wore the toga but called it the tebenna? 2. What is the name of the short and distinctly coloured toga worn exclusively by equestrians? 3. The toga _________ is the highest honour awarded to triumphal generals during the Republic? 4. The ________ toga was worn during mourning? 5. What toga did individuals running for office wear?

Down 1. The toga is usually worn with a _______ under it? 2. What is the toga characterised by its purple boarded worn by children and curule magistrates? 3. The â&#x20AC;&#x2DC;toga of manhoodâ&#x20AC;&#x2122; I known as the toga pura and the toga _______? 4. What is the name of the perstigious double toga?

Answer key: Across 1. Etruscans 2. Trabae 3. Picta 4. Pulla 5. Candida/ Down 1. Tunic 2. Praetexta 3. Virilise 4. Laena 16

Editors Notes: The toga a garment of simple beginnings evolves into a powerful symbol in ancient Rome. It was used both to unit and divide the populous of Roman citizens during the late Republic and early Imperial period; the same garment united individuals with communal ideals of citizenship while still dividing them through variant forms and implications of status. Both these representations of the toga could be and were taken and manipulated to serve the interests of Roman elites to gain power and support. This is best seen through the actions of Augustus as highlighted in this magazine. The toga and other aspects of visual appearance were crucial to the structure of civic and political life in Rome during the late Republic and early Imperial period.

Bibliography Secondary Sources: Adam, A. 1801. Roman Antiquities: Or, an account of the manners and customs of the romans, designed chiefly to illustrate the latin classics. London: Cadell. Edmondson, J.C., and A. Keith. 2008. Roman Dress and the Fabrics of Roman Culture. 1.th vol. Translated by Anonymous Buffalo [N.Y.]: University of Toronto Press. Heskel, J. 1994 “Cicero as Evidence for Attitudes to Dress in the Late Republic.” Sebesta, J.L. The World of Roman Costume 133-145. Wisconsin: The University of Wisconsin Press. Rothfus, M.A. 2010. "The "gens togata": Changing styles and changing identities." The American Journal of Philology 131, 425-52. Smith, W. 1890. A Dictionary of Greek and Roman Antiquities. LLD. William Wayte. G. E. Marindin. Albemarle Street, London. John Murray. Stone, S. 1994. “The Toga: From National to Ceremonial Costume.” Sebesta, J.L. The World of Roman Costume 133-145. Wisconsin: The University of Wisconsin Press. Wilson, L.M. 1924. The Roman Toga. Translated by Anonymous United States. Primary Sources: Cicero, Marcus Tullius, and James E. G. Zetzel. 2009. Ten speeches. Indianapolis, Ind: Hackett Pub. Co. Plutarch. Life of Cicero. Suetonius and Carter, J.M. 1982. Divus augustus: Divus augustus. Bristol: Bristol Classical Press. Virgil. Aeneid.