Sumptuary law

From Wikipedia, the free encyclopedia

Sumptuary laws (from the Latin sumtuariae leges) are laws which dictated, amongst other things, what color and type of clothing individuals were allowed to own and wear. This was an easy way to identify rank and privilege. They were usually used for social discrimination (very often in the sense of preventing non-aristocrats from imitating the appearance of aristocrats, sometimes also to specially mark out disfavored groups).

Some examples:

The first written Greek law code (Locrian code), by Zaleucus (seventh century BC) stipulated that "no free woman should be allowed any more than one maid to follow her, unless she was drunk: nor was to stir out of the city by night, wear jewels of gold about her, or go in an embroidered robe, unless she was a professed and public prostitute; that, bravos excepted, no man was to wear a gold ring, nor be seen in one of those effeminate robes woven in the city of Miletus." (Quoted from Montaigne, see below.)
In ancient Rome, the Sumtuariae Leges were various laws passed to prevent inordinate expense (sumtus) in banquets and dress. It was considered the duty of government to put a check upon extravagance in the private expenses of persons,^[1] and such laws are found in laws attributed to the kings of Rome and in the Twelve Tables. The Roman censors, who were entrusted with the disciplina or cura morum, punished the nota censoria. In it was listed the names of everyone found guilty of a luxurious mode of living; a great many instances of this kind are recorded. As the Roman Republic wore on, further such laws were passed, however towards the end of the Republic they were virtually repealed.
During the Tokugawa period in Japan, burakumin were required to live in special buraku and, like the rest of the population, were bound by sumptuary laws based on the inheritance of social class.
During the Middle Ages in England, beginning with Edward III and ending with James I, sumptuary laws dictated what color and type of clothing as well as what types and breeds of dogs or hunting birds an individual was allowed to own. In the case of clothing this was intended to, amongst other things, reduce spending on foreign textiles. For the most part, these laws were poorly enforced and often ignored, though the Parliament of England made repeated amendments to the laws and several monarchs (most notably the Tudors) continually called for stricter enforcement.
Montaigne's brief essay On sumptuary laws criticized sixteenth century French laws, beginning "The way by which our laws attempt to regulate idle and vain expenses in meat and clothes, seems to be quite contrary to the end designed... For to enact that none but princes shall eat turbot, shall wear velvet or gold lace, and interdict these things to the people, what is it but to bring them into a greater esteem, and to set every one more agog to eat and wear them?" He also cites Plato and Zaleucus.
In Renaissance Europe, courtesans were sometimes limited in their apparel by various sumptuary laws and were restricted in where they could appear at social functions.

During the period of Turkey ruled by Ataturk, when Turkey was modernized and westernized, people were forbidden from wearing the fez because it represented the previous fundamentalist Turkey.

Vestiges of sumptuary laws have survived into the modern era.

[edit] List of sumptuariae leges

The text below is taken from A Dictionary of Greek and Roman Antiquities, John Murray, London, 1875 by William Smith, D.C.L., LL.D. [1]

SUMTUA´RIAE LEGES, the name of various laws passed to prevent inordinate expense (sumtus) in banquets, dress, &c. (Gellius, ii.24, xx.1). In the states of antiquity it was considered the duty of government to put a check upon extravagance in the private expenses of persons, and among the Romans in particular we find traces of this in the laws attributed to the kings and in the Twelve Tables. The censors, to whom was entrusted the disciplina or cura morum, punished by the nota censoria all persons guilty of what was then regarded as a luxurious mode of living: a great many instances of this kind are recorded [CENSOR, p264, a.] But as the love of luxury greatly increased with the foreign conquests of the republic and the growing wealth of the nations, various Leges Sumtuariae were passed at different times with the object of restraining it. These however, as may be supposed, rarely accomplished their object, and in the latter times of the republic they were virtually repealed. The following is a list of the most important of them arranged in chronological order.

OPPIA, proposed by the tribune C. Oppius in the consulship of Q. Fabius and Ti. Sempronius in the middle of the second Punic war B.C. 213, enacted that no woman should have above half an ounce of gold, nor wear a dress of different colours, nor ride in a carriage in the city or in any town, or within a mile of it, unless on account of public sacrifices. This law was repealed twenty years afterwards (Liv. xxiv.1, 8; Val. Max. ix.1 §3), whence we frequently find the Lex Orchia mentioned as the first Lex Sumtuaria. Tacitus (Tac. Ann. iii.33, 34) speaks of Oppiae Leges.

ORCHIA, proposed by the tribune C. Orchius in the third year after the censorship of Cato B.C. 181, limited the number of guests to be present at entertainments. When attempts were afterwards made to repeal the law, Cato offered the strongest opposition, and delivered a speech in defence of the law, which is referred to by the grammarians (Macrob. Sat. iii.17.3; Festus, s.vv. Obsonitavere, Percunctatum; Schol. Bob. in Cic. pro Sest. p310, ed. Johann Caspar Orelli; Meyer, Orat. Roman. Fragm. p91, &c., 2d ed.).

FANNIA, proposed by the consul C. Fannius B.C. 161, limited the sums which were to be spent on entertainments, and enacted that not more than 100 asses should be spent on certain festivals named in the lex, whence it is called Centussis by Lucilius, that on ten other days in each month not more than 30 asses, and that on all other days not more than 10 asses should be expended: also that no other fowl but one hen should be served up, and that not fattened for the purpose (Gell. ii.24; Macrob. Sat. iii.17.5; Plin. H.N. x.50 s.71).

DIDIA, passed B.C. 143, extended the Lex Fannia to the whole of Italy, and enacted that not only those who gave entertainments which exceeded in expense what the law had prescribed, but also all who were present at such entertainments, should be liable to the penalties of the law. We are not however told in what these consisted (Macrob. Sat. iii.17.6).

LICINIA agreed in its chief provisions with the Lex Fannia, and was brought forward, we are told, that there might be the authority of a new law upon the subject, inasmuch as the Lex Fannia was beginning to be neglected. It allowed 200 asses to be spent on entertainments upon marriage days and on other days the same as the Lex Fannia: also, that on ordinary days there should not be served up more than three pounds of fresh and one pound of salt meat (Gell. Macrob. ll.cc.). Gellius (l.c.) states, that this law was brought forward by P. Licinius Crassus, but we do not know at what time, probably however in his praetorship B.C. 103. Gellius relates elsewhere (xv.8) that a Latin orator of the name of Favorinus spoke in support of this law (see Dict. of Biog. art. Favorinus).

CORNELIA, a law of the dictator Sulla B.C. 81, was enacted on account of the neglect of the Fannian and Licinian Laws. Like these it regulated the expenses of entertainments (Gell. ii.24; Macrob. l.c.). Extravagance in funerals, which had been forbidden even in the Twelve Tables (Cic. de Leg. ii.23-25), was also restrained by a law of Sulla (Plut. Sull. 35). It was probably the same law which determined how much might be spent upon monuments (Cic. ad Att. xii.35, 36).

AEMILIA, proposed by the consul Aemilius Lepidus B.C. 78, did not limit the expenses of entertainments, but the kind and quantity of food that was to be used (Gell. Macrob. ll.cc.). Pliny (H.N. viii.57 s.82) and Aurelius Victor (de Vir. Ill. 72) ascribe the law to the consulship of M. Aemilius Scaurus B.C. 115. It is not impossible that there may have been two Aemilian Leges on the subject.

ANTIA, of uncertain date, proposed by Antius Restio, besides limiting the expenses of entertainments, enacted that no actual magistrate, or magistrate elect, should dine abroad anywhere except at the houses of certain persons. This law however was little observed; and we are told that Antius never dined out afterwards, that he might not see his own law violated (Gell. Macrob. ll.cc.).

JULIA, proposed by the dictator C. Julius Caesar, enforced the former sumptuary laws respecting entertainments, which had fallen into disuse (Dion Cass. xliii.25). Julius Caesar adopted strong measures to carry this law into execution, but it was violated when he was absent from Rome (Cic. ad Att. xiii.7). He stationed officers in the provision market to seize all eatables forbidden by the law, and sometimes sent lictors and soldiers to banquets to take away every thing which was not allowed by the law (Suet. Jul. 43). Cicero seems to refer to this law in two of his epistles (ad Fam. vii.26, ix.15).

JULIA, a lex of Augustus, allowed 200 sesterces to be expended upon festivals on dies profesti, 300 upon those on the Calends, Ides, Nones, and some other festive days, and 1000 upon marriage feasts. There was also an edict of Augustus or Tiberius by which as much as from 300 to 2000 sesterces were allowed to be expended upon entertainments, the increase being made with the hope of securing thereby the observance of the law (Gell. l.c.; Sueton. Octav. 34).

Tiberius attempted to check extravagance in banquests (Suet. Tib. 34); and a senatusconsultum was passed in his reign for the purpose of restraining luxury, which forbade gold vases to be employed, except for sacred purposes, and which also prohibited the use of silk garments to men (Tac. Ann. ii.33; Dion Cass. lvii.15). This sumptuary law, however, was but little observed (Tac. Ann. iii.52, 53). Some regulations on the subject were also made by Nero (Suet. Ner. 16), and by succeeding emperors, but they appear to have been of little or no avail in checking the increasing love of luxury in dress and food (Platner, Exercit. II. de Legibus Sumtuariis Rom. Lips. 1752; Boxmann, Dissert. antiquario-juridica de Leg. Rom. Sumtuariis, Lugd. Batav. 1816).

[edit] References

^ Smith, William.; William Wayte, G. E. Marindin (1890). "Census". A Dictionary of Greek and Roman Antiquities (third edition). London: Albemarle Street. Retrieved on 2006-25-05.