Ancient Roman Clothing and Fashion

This study ancient Phrygian civilization, Is subject to ancient jewelry and motif. The subject focuses on the ancient Anatolian civilization Phrygian civilization. However, it affects the culture; West Anatolian, Mediterranean geography, Mesopotamia, Egypt, Hittite and Assyrian as briefly mentioned earlier ancient societies. The archaeological excavations were made as a result of the inspection on the Works of acient jewelry. The result of the review; ancient jewelery, jewelery with the user equipment and civilizations on the result of the review emerges ancient jewelry. These effects can be commercial. Civilizations living conditions vary. These differences are shaped by beliefs are shaped according to the needs. This study, decoration techniques used in ancient jewelry, jewelry motif and compositional characreristics were ecaluated on the various types of ancient anatolian jewelry and ancient civilization of Phrygia jewelry. Content of the motif findings and part of the result; Ancietn Anatolian and ancient Phrygia used in different kinds of jewelry, decorative techniques and motifs used in the jewelry features.

Ancient Phrygia and ancient Anatolian jewelry motifs resemble each other in the resulting outcome. Ancient Anatolian jewelery that term is used quite a lot in geometric, floral, symbolic motifs, Jewelry of Phrygia observed frequently used the geometric motifs and figurative motifs. Ancient Antolian and Phrygia ancietn women in thie geography observed in heavily used jewelry head, neck, wirst, chest decoration.

Creates instances of the research, the catalog is composed of Phrygia for jewelry. Photography of jewelry with type of drawing jewery, decoration techniques, motifs and contains information about the characteristics of the composition.

The coat of mail from Vimose (Funen, Denmark) is extraordinarily well preserved for an artefact from the Roman Iron Age. Examination demonstrates that its construction is similar to that of the Roman tunic and differs from later medieval mail shirts. The fixtures for regulating the neck opening appear a local Germanic phenomenon. The blend of Germanic and Roman elements in the Vimose coat is evidence for local manufacture of mail armour in the Barbaricum.

Kinderkleidung als eigenes Modephänomen existiert weder in der mitteleuropäischen Eisenzeit noch in der römischen Kaiserzeit oder Spätantike. Die wenigen bildlichen Darstellungen der vorrömischen Epoche entsprechen der Evidenz aus den Grabungsergebnissen. Kinder waren kleine Erwachsene, die besonderen Schutz benötigten, der durch verschiedenste Amulette gewährleistet wurde. Diesem Schutzbedürfnis wird auch während der römischen Epoche Rechnung getragen. Prinzipiell sind die Kinder ebenfalls mit ähnlicher Tracht versehen wie die Erwachsenen, allerdings kommen charakteristische Elemente hinzu, während andere, einzig Erwachsenen vorbehaltene, die einen bestimmten Rechtsstatus anzeigen, fehlen. Zu beachten bleibt allerdings, dass sowohl schriftliche wie auch bildliche Quellen nicht alle Gesellschaftsschichten beschreiben, sondern sich meist um frei geborene, sozial besser gestellte Kinder handelt. Die Grabbefunde aus Noricum verdeutlichen das Bild, das aus den anderen Quellen vorliegt, für die breitere Bevölkerung in ländlichem Umfeld. Erste Ergebnisse zeigen, dass die Stoffe für Kinder und Erwachsene sich glichen, Unterschiede nur für Übermäntel beobachtet werden konnten.

Special clothes for children as an individual dress did not exist either during Iron Age or the Roman Period. The few existing effigies of the pre-Roman period match with our information from excavations. Children were considered to be small adults, who needed special protection, which was provided by various kinds of charms. This need for protection was also met during the Roman period. In general children wore similar dress than the adults. Characteristic elements were added while others, which were subject to adults only who had a certain legal status, were missing. It is important to observe that written sources and effigies do not characterize all kinds of social status, but mostly refer to freeborn, superior children. Findings in the cemeteries of Noricum clarify the picture shown in other sources for a larger population in a rural environment. First conclusions show, that the fabrics used for children’s and adult’s clothes were similar, differences can be found for cloaks.

Burial sites are the main source for preserved cloth fragments in Noricum. In recent years the scientific discussion of the processes of interpretating clothing and appearance through the remains in graves in Central Europe has increased, especially regarding the problems and limits of defining ethnicity using this material. The main focus always lies on jewellery and the metal parts of costume in the graves, as they are usually the only remains left for archaeological research. Our research has two aims: first, to provide a collection of data for basic research on Roman textiles in Austria. Secondly, to provide a means by which to develop a new method for analysing the material itself, the direct legacy of the people and their attire and costume worn at their burial. This offers a valuable addition to the analysis of written sources and well-known depictions. In a further step, it should be possible with this approach to develop new theories that can be combined with the traditional analyses of non-organic remains in graves. To identify Late Roman weave types in Austria (third-fifth century A.D.) within the framework of the DressID Project (Grömer und Kern 2008) archaeological textiles from modern Austrian territory were analysed.

From Egyptian headdresses to Roman togas, from Mesopotamian wool skirts to Aegean jewelry, fashion and clothing was an important part of life in the ancient world. Kings and queens expressed their wealth with elaborate clothing and personal adornments. Some people wore special clothing for religious purposes, some had specific hairstyles to show their status or role in a group. In this course we will look at clothing, jewelry, hair, makeup, and tattoos from Prehistoric, Mesopotamian, Egyptian, and Greco-Roman, and Byzantine cultures and learn about ancient materials and technologies of making clothing and jewelry. We will look at archaeological and art historical evidence, analyze how fashion was shaped by long-term cultural traditions, and how these traditions were similar/different in neighboring cultures. Our ultimate goal is to understand what clothing and fashion tells us about ancient societies, their ideas about status, beauty, and gender roles.

La rica est donc l'habit  grenat, couleur de grenade, ou attaché à une baguette de grenadier. On le rapprochera du substantif  grec  ῥόα, grenade, avec l'adjonction d'un suffixe -ikos. Cette étape intermédiaire a laissé une trace dans les anthroponymes Runcus/ Rhoitus. La (uestis) *rhoica donne par évolution phonétique la rica, ce qui correspond à la forme qui nous est parvenue.

Rīca < prélatin : *rhoica (uestis) cf grec  ῥόα( grenade) , Lat. Runcus/ Rhoitos

This paper argues that the word toga was used in a military context to describe a belted surcoat worn over (or in lieu of) body armour. This toga did not closely resemble the flowing civilian toga as it reached canonical form in the Late Republic and Early Empire, and may represent the fossilization of a more casual use of the word from earlier periods as a general term for 'outer garment'. This usage explains the otherwise curious references to togas issued to and worn by soldiers. Several visual representations of Roman soldiers wearing sleeveless, belted surcoats may depict the military toga.

It is well-known that certain social classes have special treatments in all societies and that priests and religious personalities are usually considered part of a well-defined class, gifted with privileges, but also obliged to follow specific rules and rituals which often invade all aspects of their lives. Furthermore, common people are sometimes asked to behaved in a certain way when in presence of priests. Therefore, the way the priestly class dresses not only must observe rites and religious laws, but also be easily recognizable, in order to avoid commoners to commit sacrilege in their presence, due to ignorance.
This reality has deeper consequences in ancient Rome, especially during the Republic, when each citizen could use garments, colours and textile materials to send messages to their fellow citizens. This paper aims to make a quick review of our sources, identifying and describing the basic aspects ruling Roman priestly clothes, as well as depicting all garments and accessories worn by each one of the best-known priest colleges.

Both clothing and gifts in the ancient world have separately been the subject of much scholarly discussion because they were an integral part of Greek and Roman society and identity, creating and reinforcing the relationships which kept a community together, as well as delineating status and even symbolising society as a whole. They have, however, rarely been studied together despite the prevalence of clothing gifts in many ancient texts. This book addresses a gap in scholarship by focusing on gifts of elite male clothing in late antique literature in order to show, that when they appeared in texts, these items were not only functioning in an historical or ‘real-life’ sphere but also as a literary space within which authors could discuss ideas of social relationships and authority. This book suggests that authors used items which usually formed part of the costume of authority of the period – the trabea of the consul, the chlamys of the imperial court and the emperor, and the pallium of the Christian bishops – to ‘over-write’ wearers and donors as confident figures of ‘official’ authority when this may have been open to doubt.