Medieval Sumptuary Laws

The medieval world wasnt all drab clothing, flavorless food, and dark, drafty castles. Medieval folk knew how to enjoy themselves, and those who could afford it indulged in dazzling displays of wealth — sometimes to excess. Sumptuary laws originated to address this excess. The Lavish Life of the Nobility The upper classes took particular pleasure and pride in garbing themselves in luxurious finery. The exclusivity of their status symbols was assured by the excessive cost of their garments. Not only were the fabrics expensive, but tailors charged hefty fees to design attractive outfits and fit them specifically to their clients to make them look good. Even the colors used indicated status: bolder, brighter dyes that didnt fade easily were more costly, too. It was expected of the lord of the manor or castle to throw great feasts on special occasions, and nobles vied with each other to see who could offer the most exotic and abundant foodstuffs. Swans werent particularly good eating, but no knight or lady wanting to impress would pass up the chance to serve one in all its feathers at their banquet, often with its beak gilded. And anyone who could afford to build or hold a castle could also afford to make it warm and welcoming, with opulent tapestries, colorful draperies, and plush furnishings. These ostentatious displays of riches concerned the clergy and the more pious secular rulers. They believed that lavish spending wasnt good for the soul, especially keeping in mind Christs warning, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God. And those less well-off were known to follow the fashions of the rich on items they couldnt really afford. In times of economic upheaval (such as the years during and following the Black Death), it sometimes became possible for the lower classes to acquire what was usually more costly clothing and fabrics. When this happened, the upper classes found it offensive, and everyone else found it unsettling; how was anyone to know if the lady in the velvet gown was a countess, a wealthy merchants wife, an upstart peasant or a prostitute? So, in some countries and at various times, sumptuary laws were passed to limit conspicuous consumption. These laws addressed the excessive cost and reckless display of clothing, food, drink, and household furnishings. The idea was to limit wild spending by the richest of the rich, but sumptuary laws were also designed to keep the lower classes from blurring the lines of social distinction. To this end, specific garments, fabrics and even certain colors became illegal for anyone but the nobility to wear. The History of Sumptuary Laws in Europe Sumptuary laws go back to ancient times. In Greece, such laws helped establish the reputation of the Spartans by forbidding them to attend drinking entertainments, own homes or furniture of elaborate construction, and possess silver or gold. The Romans, whose Latin language gave us the term sumptus for excessive expenditure, were concerned with extravagant dining habits and lavish banquets. They also passed laws addressing luxury in womens adornment, the fabric, and style of mens clothing, furniture, gladiatorial displays, the exchange of gifts and even funeral arrangements. And certain colors of clothing, such as purple, were restricted to the upper classes. Although some of these laws were not specifically called sumptuary, they nevertheless formed precedents for future sumptuary legislation. Early Christians had concerns over excessive expenditures, as well. Both men and women were admonished to dress plainly, in keeping with the humble ways of Jesus, carpenter and itinerant preacher. God would be far more pleased if they garbed themselves in virtue and good works rather than silks and brightly-colored clothing. When the western Roman Empire began to falter, economic hardship reduced the impetus for passing sumptuary laws, and for quite some time the only regulations in effect in Europe were those established within the Christian Church for clergy and monastics. Charlemagne and his son Louis the Pious proved to be notable exceptions. In 808, Charlemagne passed laws limiting the price of certain garments in the hopes of reigning in the extravagance of his court. When Louis succeeded him, he passed legislation forbidding the wearing of silk, silver, and gold. But these were only the exceptions. No other government concerned themselves with sumptuary laws until the 1100s. With the strengthening of the European economy that developed in the High Middle Ages came the return of those excessive expenditures that concerned authorities. The twelfth century, in which some scholars have seen a cultural renaissance, saw the passage of the first secular sumptuary law in over 300 years: a limitation on the price of sable furs used to trim garments. This short-lived legislation, passed in Genoa in 1157 and dropped in 1161, may seem insignificant, but it heralded a future trend that grew throughout 13th- and 14th-century Italy, France, and Spain. Most of the rest of Europe passed little to no sumptuary legislation until well into the 14th century, when the Black Death upset the status quo. Of those countries that concerned themselves with their subjects excesses, Italy was the most prolific in passing sumptuary laws. In cities such as Bologna, Lucca, Perugia, Siena, and most especially Florence and Venice, legislation was passed concerning virtually every aspect of daily life. The foremost motive of these laws appears to be the restraint of excess. Parents could not dress their children in garments made of particularly costly fabric or adorned with precious gems. Brides were restricted in the number of rings they were allowed to accept as gifts on their wedding day. And mourners were forbidden to engage in excessive displays of grief, wailing and going with their hair uncovered. Sumptuous Women Some of the laws passed seemed to be specifically targeted at women. This had a lot to do with a common view among the clergy of women as the morally weaker sex and even, it was often stated, the ruin of men. When men bought sumptuous clothing for their wives and daughters and then had to pay the fines when the extravagance of their finery surpassed the limits set down in the law, women were often blamed for manipulating their husbands and fathers. Men may have complained, but they didnt stop buying luxurious clothes and jewels for the women in their lives. Jews and Sumptuary Law Throughout their history in Europe, Jews took care to wear fairly sober clothing and never to flaunt any financial success they may have enjoyed in order to avoid provoking jealousy and hostility in their Christian neighbors. Jewish leaders issued sumptuary guidelines out of concern for the safety of their community. Medieval Jews were discouraged from dressing like Christians, in part for fear that assimilation could lead to conversion. Of their own accord, Jews in 13th-century England, France, and Germany wore a pointed hat, known as a  Judenhut,  to distinguish themselves as Jewish in public. As Europe grew more populated and the cities became a little more cosmopolitan, there was increased friendship and fraternization among individuals of different religions. This concerned the authorities of the Christian Church, who feared that Christian values would erode among those exposed to non-Christians. It bothered some of them that there was no way to tell if someone was Christian, Jewish or Muslim just by looking at them and that mistaken identity could lead to scandalous conduct between men and women of different belief systems. At the  Fourth Lateran Council  of November 1215,  Pope Innocent III  and the gathered Church officials made decrees concerning the mode of dress of non-Christians. Two of the canons stated: Jews and Muslims shall wear a special dress to enable them to be distinguished from Christians. Christian princes must take measures to prevent blasphemies against Jesus Christ. The exact nature of this distinctive dress was left up to individual secular leaders. Some governments decreed that a simple badge, usually yellow but sometimes white and occasionally red, be worn by all Jewish subjects. In England, a piece of yellow cloth meant to symbolize the Old Testament was worn. The  Judenhut  became mandatory over time, and in other regions, distinctive hats were compulsory elements of Jewish attire. Some countries went even further, requiring Jews to wear wide, black tunics and cloaks with pointed hoods. These structures could not fail to humiliate the Jews, though mandatory elements of dress were not the worst fate they suffered in the Middle Ages. Whatever else they did, the restrictions made Jews instantly recognizable and clearly different from Christians throughout Europe, and, unfortunately, they continued up to the 20th century. Sumptuary Law and the Economy Most of the sumptuary laws passed in the High Middle Ages came about due to increased economic prosperity and the excessive spending that went with it. Moralists feared such excess would harm society and corrupt Christian souls. But on the other side of the coin, there was a pragmatic reason for passing sumptuary laws: economic health. In some regions where the cloth was manufactured, it became illegal to purchase those fabrics from foreign sources. This may not have been a great hardship in places such as Flanders, where they were famous for the quality of their woolens, but in areas with less stellar reputations, wearing local products could have been tedious, uncomfortable, and even embarrassing. Effects of Sumptuary Laws With the notable exception of legislation regarding non-Christian attire, sumptuary laws seldom worked. It was largely impossible to monitor everyones purchases, and in the chaotic years following the Black Death, there were too many unforeseen changes and too few officials in any position to execute the laws. Prosecutions of lawbreakers were not unknown, but they were uncommon. With the punishment for breaking the law usually limited to a fine, the very rich could still acquire whatever their hearts desired and simply pay the fine as part of the cost of doing business. Still, the existence of sumptuary laws speaks to the concern of medieval authorities for the stability of the social structure. In spite of their general inefficacy, the passage of such laws continued through the Middle Ages and beyond. Sources Killerby, Catherine Kovesi,  Sumptuary Law in Italy 1200-1500.  Oxford University Press, 2002, 208 pp. Piponnier, Francoise, and Perrine Mane,  Dress in the Middle Ages.  Yale University Press, 1997, 167 pp. Howell, Martha C.,  Commerce before Capitalism in Europe, 1300-1600.  Cambridge University Press, 2010. 366 pp. Dean, Trevor, and K. J. P. Lowe, Eds.,  Crime, Society and the Law in Renaissance Italy.  Cambridge University Press, 1994. 296 pp. Castello, Elena Romero, and Uriel Macias Kapon,  The Jews and Europe.  Chartwell Books, 1994, 239 pp. Marcus, Jacob Rader, and Marc Saperstein,  The Jew in the Medieval World: A Source Book, 315-1791.  Hebrew Union College Press. 2000, 570 pp.

Theory Analysis Of Virginia Henderson s The First Lady...

Theory Analysis – Virginia Henderson Virginia Avenel Henderson has been called the â€Å"first lady of nursing† and the â€Å"Nightingale of modern nursing.† She is known for her definition of nursing, â€Å"the unique function of the nurse is to assist the individual, sick or well, in the performance of those activities contributing to health or its recovery (or to peaceful death) that he would perform unaided if he had the necessary strength, will or knowledge. And to do this in such way as to help gain independence as rapidly as possible.† (Henderson, 1966, p.21) Henderson’s Need Theory was inspired by her career in public health and nursing education and research. Background Virginia Henderson was born November 30, 1897 in Kansas City, Mo, into†¦show more content†¦1. Breathe normally. 2. Eat and drink adequately. 3. Eliminate body wastes 4. Move and maintain desirable postures 5. Sleep and rest. 6. Select suitable clothes dress and undress 7. Maintain body temperature within normal range by adjusting clothing and modifying environment 8. Keep the body clean and well-groomed and protect the integument 9. Avoid dangers in the environment and avoid injuring others 10. Communicate with others in expressing emotions, needs, fears, or opinions 11. Worship according to one’s faith 12. Work in such a way that there is a sense of accomplishment 13. Play or participate in various forms of recreation 14. Learn, discover, or satisfy the curiosity that leads to normal development and health and use the available health facilities. (Henderson, 1966) The fourteen components of basic nursing care developed by Henderson branch from Florence Nightingale’s thirteen canons, expanding upon the basic patient needs Nightingale identified. Henderson’s theory takes a modern stance on â€Å"ventilation and warmth† (Nightingale, 1860), addressing the basic needs as â€Å"breathe normally† and â€Å"maintain body temperature within a normal range†¦Ã¢â‚¬  (Henderson, 1966) While other components directly from Nightingale’s theory: â€Å"personal cleanliness† and â€Å"food† (Nightingale, 1860) are repeated in Henderson’s: â€Å"keep the body clean†¦Ã¢â‚¬  and â€Å"eat and drink regularly.† (Henderson, 1966) Henderson’s Need Theory is an interactiveShow MoreRelatedGrand Theorists in Nursing: Henderson, Peplau, Levine, Watson1145 Words   |  5 PagesNursing theories have been a fundamental tool used to explain, guide and improve the practice of nursing. Theorists have contributed enormously to the growth of nursing as a profession. The four grand theorists I chose are Virginia Henderson, Peplau, Myra Levine and Jean Watson. These theorists have contributed tremendously in the field of nursing through their theories, and research. 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Comment on the Story of an Hour Free Essays

American female writer whose novel full of fervently consciousness. In her novel The Story of an Hour, she managed to reveal the psychology course of a woman who lived a miserable marriage life due to the lost of freedom and independence and shows feminist consciousness, by the employment of the method of blend and unity of emotion and scenery, the method of contrast, and the method of irony. To begin with, the method of blend and unity of emotion and scenery can be witnessed all around the novel. We will write a custom essay sample on Comment on the Story of an Hour or any similar topic only for you Order Now As far as the fifth paragraph is concerned, it reveals easterly the exhilaration of the protagonist by describing the â€Å"delicious breath in the an, â€Å"a peddler crying his wares†, and â€Å"countless twittering sparrows in the eaves†. The author does not write the glee of the heroine directly, whereas, she chooses to express the pleasure and exciting emotion by applying the emotion on the surroundings with exhilaration. By the employment of the mingling emotion and settings, readers tend to be easier to comprehend what the protagonist feels and what the author wants to express. Besides, Kate Chopin is likely to adopt the method of contrast to manifest the feelings of the heroine. Hearing the news of her husband’s death, instead of being paralyzed inability, the protagonist’s reaction to that is weeping with sudden and wild abandonment at once. By this contrast, readers can notice the distinction of heroine and other women. Unlike the others, she would express her feelings free rather than repress her sadness and some other emotion. In addition, that shows her yearning and pursuit for freedom to some degree, and reveals her female consciousness that woman should be an Independent Individual, of course, Including women In marriage. Actually, the method of irony also characterizes this short novel. At the latter part, here states â€Å"She breathed a quick prayer that life might be long. It was only yesterday she had thought with a shudder that life might be long. † under the repression of marriage life, she could not be herself. Therefore, all sorts of days that cannot belong to her own are nightmare which could bring her nothing but sense of shudder. While, since her husband passed away, she could retrieve freedom and experience a fresh life of her own. Therefore, she wished that the life might be long. However, It Is the ending that completely shows the Irony. Doctor claimed that the protagonist â€Å"died of the heart disease–of the Joy that kills. Whereas, It was not the Joy but the desperation, that her husband came back alive means her freedom would be deprived again, that killed her. In the end, the heroine was dead but her husband alive. By the way, her heart disease may be metal disease that caused by As the same as men, women are also independent individual and posses freedom and their own life, even if women who have got married. While most female did not hold that consciousness, Kate Chopin was able to arouse feminist consciousness in the short novel by applying the writing skills of mingling and unity of emotion and settings, contrast and irony. How to cite Comment on the Story of an Hour, Papers