Putting my little German to test, it seems that the paper concentrates on the social aspects of the use of the BIRRVS, SAGVM, LACERNA and PAENVLA rather than being a classification or history of the garments -- taking the subtitle as an example, ''Gebrauch'' indicates use, ''Bedeutung'' significance, ''Habitus'' is a sociological concept somewhere between habit and the frame of mind formed by a particular circumstance or thing (e.g. the toga, ''Romanness'', dignitas and pietas)
In her summary, Frau Zerres states that she will focus on a little-explored aspect, the hooded cloak's role in societal communication, whether there existed a class for whom the hooded cloak was a defining garment, if different social groups used different forms, in what situations they were worn and what social cues or messages were intrinsic in the wearing of the hooded cloak (cf. the association of the BRACCAE as a barbarian garment or the Emperor Tiberius, whose Greek dress on Rhodes (pallium and slippers) was understood as foreshadowing his life of depravity on Capri -- to be ''palliatus'' was to be Greek, to reject the toga, the garment of the ''Romanos, rerum dominos, gentemque togatam'' and so to reject the Roman virtues -- austerity, virility, duty, piety)
I should take some weeks to read the German text in full, but I would advise anyone tackling it to read first (I only have access to the older monographs) Wilson's ''The clothing of the ancient Romans'' or the relevant articles in Smith's Dictionary of Classical Antiquity, or any other suitable source, to become well acquainted with the ''conventional questions of archaeological analysis: typology, chronology, material and distribution''.
In her summary, Frau Zerres states that she will focus on a little-explored aspect, the hooded cloak's role in societal communication, whether there existed a class for whom the hooded cloak was a defining garment, if different social groups used different forms, in what situations they were worn and what social cues or messages were intrinsic in the wearing of the hooded cloak (cf. the association of the BRACCAE as a barbarian garment or the Emperor Tiberius, whose Greek dress on Rhodes (pallium and slippers) was understood as foreshadowing his life of depravity on Capri -- to be ''palliatus'' was to be Greek, to reject the toga, the garment of the ''Romanos, rerum dominos, gentemque togatam'' and so to reject the Roman virtues -- austerity, virility, duty, piety)
I should take some weeks to read the German text in full, but I would advise anyone tackling it to read first (I only have access to the older monographs) Wilson's ''The clothing of the ancient Romans'' or the relevant articles in Smith's Dictionary of Classical Antiquity, or any other suitable source, to become well acquainted with the ''conventional questions of archaeological analysis: typology, chronology, material and distribution''.
Patrick J. Gray
'' Now. Close your eyes. It's but a short step to the boat, a short pull across the river.''
''And then?''
''And then, I promise you, you'll dream a different story altogether''
From ''I, Claudius'', by J. Pulman after R. Graves.
'' Now. Close your eyes. It's but a short step to the boat, a short pull across the river.''
''And then?''
''And then, I promise you, you'll dream a different story altogether''
From ''I, Claudius'', by J. Pulman after R. Graves.
