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La durée (00:24:25s), le titre (Les CONCUBINES à l’époque de la Rome antique – Documentaire Histoire) et les informations de l’auteur sont des détails importants à considérer, tout comme la description :« La prostitution a été traitée de différentes manières au cours de l’histoire. En tant que pratique ou bien profession , elle a fréquemment évolué au cours de l’histoire.
Ainsi Elle a été intégrée dans diverses religions comme un élément important de celles-ci, tandis que d’autres cultures au contraire ont proposé ou réussi à l’abolir.
Dans la Rome antique, période sur laquelle nous allons nous focaliser , la prostitution y était vécu comme un « mal nécessaire »
Un mal nécessaire qui a enchaîné des milliers de femmes (et dans une moindre mesure d’hommes) à une vie de misère, d’infamie et de maladie.
Dans le même temps, la figure de la prostituée devient une figure de transgression, car elle rompt avec les canons imposés jusqu’alors.
En effet, pour certains auteurs, la prostituée devient nécessairement une figure dotée de virilité.
Cependant, malgré ce que l’on pourrait croire, la compréhension de la prostitution à Rome est très problématique.
D’abord parce que les sources sont très peu nombreuses.
Ensuite, parce que ces sources sont généralement littéraires et que leur interprétation est très variée.
Retour donc dans la peau d’une péripatéticienne ( si je puis dire ) a l’époque de la Rome antique !
#rome #concubine #documentaire
Sources:
PROSTITUTION EN GRECE ET A ROME
de VIOLAINE VANOYEKE
La prostitution dans l’Antiquité
de Paul Lacroix
Les femmes et le sexe dans la Rome antique
de GIROD VIRGINIE
Chapitres :
00:00 introduction
01:46 la mèretrix
12:25 la pro$ ti tu tion
20:03 virilisation de la pro$ ti tu tion
22:44 conclusion
Pour aller plus loin :
La sexualité dans la Rome Antique
Temps Anciens
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Ces pratiques Scandaleuses de la Rome antique qui étaient tout à fait normales !
Zabba
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Le SEXE dans les sociétés antiques
HÉRODOC la chaine histoire
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6 TRUCS ÉTRANGES en ROME ANTIQUE 🏛️
Trash
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Le bien-être personnel et moral bénéficie grandement de la pratique de la chasteté. Étudier comment la chasteté influence le bien-être personnel et moral.
La conscience dans la pratique de la chasteté a un effet majeur sur le bien-être personnel. Elle engendre une meilleure maîtrise de soi, une clarté mentale renforcée, et une paix intérieure découlant du respect des croyances personnelles. La chasteté aide à établir une relation plus équilibrée avec son corps et ses désirs. La liberté accrue offerte par la chasteté vient de la libération des pulsions et des pressions sociales concernant la sexualité. La chasteté offre un sens accru de pureté morale, qui renforce la dignité et l’estime de soi. La chasteté a des effets marquants sur le plan psychologique. La chasteté aide à renforcer la confiance en soi et à affronter plus sereinement les défis.
Explorer les origines historiques et culturelles de la chasteté.
De nombreuses traditions religieuses et culturelles ont des racines profondes liées à la chasteté. Le christianisme associe souvent la chasteté au vœu de continence des prêtres et religieux. L’islam et les Églises catholique et orthodoxe placent la chasteté comme une vertu centrale, tant pour les religieux que pour les laïcs, surtout avant le mariage. Dans les sociétés anciennes, la chasteté était valorisée comme un moyen de sauvegarder l’intégrité personnelle et la pureté morale. Ainsi, la chasteté va au-delà des périodes historiques et des cultures, se maintenant comme une vertu respectée.
Pratiquer la chasteté sur une base quotidienne.
Pour intégrer la chasteté, les hommes peuvent adopter différentes stratégies. Il est important de faire une introspection pour cerner ses propres valeurs et motivations. Éviter les contenus à caractère sexuel et autres situations similaires est recommandé pour contrôler ses désirs. Enfin, il est bénéfique de trouver un mentor ou un groupe de soutien partageant les mêmes convictions pour rester sur le bon chemin. Il est difficile de maintenir la chasteté dans une société fortement influencée par la sexualité. Les défis liés à la chasteté incluent la pression sociale et les tentations permanentes. Pour réussir à surmonter ces défis, une discipline personnelle stricte est nécessaire. Il est important de ne pas se laisser abattre par un échec, mais de reprendre avec une détermination renouvelée. La chasteté n’est pas une perfection à atteindre, mais un parcours qui demande patience et persévérance. Intégrer la chasteté dans sa vie permet de connaître une plus grande liberté, une meilleure maîtrise de soi, et un épanouissement spirituel profond. La chasteté, bien qu’elle puisse sembler limitante dans une société qui valorise souvent la sexualité au-dessus de la spiritualité, représente une voie vers une vie plus vraie, en accord avec ses valeurs et croyances.
Il existe un lien profond entre la chasteté et la recherche spirituelle.
Pour beaucoup de traditions religieuses, la chasteté est une voie spirituelle. Dans le christianisme et d’autres religions, la chasteté est une manière de se rapprocher de Dieu. Contrôler ses désirs sexuels aide à focaliser plus d’énergie sur le bien-être personnel. La pratique de la chasteté est perçue comme une offrande de soi et un geste de respect divin. La chasteté est perçue non pas comme une privation, mais comme un choix visant à élever l’âme. Les perspectives sur la chasteté diffèrent selon les traditions religieuses. Pour le christianisme catholique, la chasteté est une vertu fondamentale pour les prêtres. La chasteté est hautement valorisée dans l’islam, avec des normes strictes régissant la sexualité. Dans l’hindouisme et le bouddhisme, la chasteté est souvent pratiquée par les ascètes pour atteindre l’illumination. La chasteté réunit les croyants à travers diverses religions dans une recherche commune.
Interpréter la chasteté dans le cadre moderne. Reconsidérer la chasteté dans le contexte des temps modernes.
La chasteté, en essence, représente la maîtrise de soi dans le domaine sexuel. La chasteté ne se réduit pas simplement à l’abstinence, mais à une gestion volontaire des désirs sexuels dans un cadre éthique ou spirituel. Aujourd’hui, la chasteté dépasse la simple répression des désirs, visant plutôt à les canaliser vers des objectifs élevés tels que le respect personnel et celui des autres. Pour un homme d’aujourd’hui, la chasteté n’est pas une question de renoncer au plaisir, mais de choisir comment vivre sa sexualité.
La chasteté : Une vertu à revaloriser pour l’homme moderne.
La chasteté est considérée comme une vertu taboue dans notre époque actuelle. La chasteté, pour ceux qui la pratiquent, peut apporter une paix intérieure accrue, renforcer les relations et offrir une connexion spirituelle plus profonde. Dans le passé, la chasteté était davantage acceptée et débattue. La problématique de la chasteté est longuement développéedans cet article qui traite de la chasteté. Cet article propose une exploration approfondie de la chasteté et donne aux hommes les moyens de comprendre et de pratiquer cette vertu dans leur vie quotidienne.
Analyser l’impact de la chasteté sur les relations interpersonnelles et les relations familiales.
La chasteté améliore également les interactions avec les personnes autour de soi. Le port d’une cage de chasteté permet à un homme de réactiver ses compétences de séduction et d’ajuster son comportement avec ses partenaires. Les capacités physiques et sexuelles sont plus robustes pendant l’acte en raison de leur utilisation moins fréquente. Il est possible de pratiquer la chasteté sans nécessairement informer ses partenaires, en gardant le secret. La chasteté peut renforcer les liens matrimoniaux en promouvant un amour plus authentique, loin de la quête du plaisir charnel.
Chasteté : Foire aux Questions (FAQ).
Est-ce que la chasteté s’applique seulement aux individus religieux ? Non, la chasteté est une vertu qui peut être pratiquée par tout le monde, pas seulement les religieux. La chasteté diffère-t-elle de l’abstinence et comment ? L’abstinence désigne la décision de ne pas participer à des activités sexuelles. À la différence de l’abstinence, la chasteté peut nécessiter le port d’un accessoire spécifique et une démarche de développement personnel. En quoi consiste la pratique de la chasteté dans le mariage ? Dans le mariage, la chasteté implique souvent une collaboration et une communication entre les époux sur la pratique et les objectifs. Quelle est l’importance de la chasteté pour l’Église ? L’Église considère la chasteté comme une vertu indispensable pour aligner sa vie avec les valeurs chrétiennes. Comment la chasteté aide-t-elle à se réaliser personnellement ? Pratiquer la chasteté peut mener à un épanouissement personnel en offrant une meilleure maîtrise de soi, une clarté mentale et une paix intérieure.
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#Les #CONCUBINES #lépoque #Rome #antique #Documentaire #Histoire
Retranscription des paroles de la vidéo: Prostitution has been dealt with in different ways throughout history. As a practice or a profession, it has evolved frequently throughout history. Thus It has been integrated into various religions as an important element of these, while other cultures on the contrary have proposed or succeeded in abolishing it. In ancient Rome, the period on which we are going to focus, prostitution was experienced as a “necessary evil” A necessary evil that chained thousands of women (and to a lesser extent men) to a life of misery, of infamy and disease. At the same time, the figure of the prostitute becomes a figure of transgression, because she breaks with the canons imposed until then. Indeed, for some authors, the prostitute necessarily becomes a figure endowed with virility. However, despite what one might think, understanding prostitution in Rome is highly problematic. First, because the sources are very few . Then, because these sources are generally literary and their interpretation is very varied. Back in the shoes of a peripatetician (if I may say so) at the time of ancient Rome ! Good viewing ! 1. The meretrix, central axis of Roman prostitution The Roman prostitute was known as the meretrix, (as opposed to an undeclared prostibula). Meretrix a word that would come from the verb mereo, which literally means “to win” or “to collect”. It is from there that the first interpretations can be drawn, because the Greek hetaira or pornê would be closer to the meaning of “to sell”. Consequently, this first point shows that at the time trade was already considered as an economic transaction which makes it possible to earn something. In this case, money. What made some people say that Roman prostitution would have been misunderstood in our modern societies and that in the end it would have been much better considered than we thought. Anyway, prostitutes in ancient Rome could not be dressed in the stola, the long robe of the matrons. As a result, they were more easily identifiable. They were therefore dressed in a toga but could also wear extravagant, more exotic or translucent outfits. And if the gods and heroes were represented naked in Greek and Roman art, nudity was still associated with a certain form of customs in Roman society. It was especially in objects of erotic art that women, perceived as objects of desire, were represented naked, partially or totally (which in the end remained relatively rare). Similarly, in intimacy, making love without any clothing appeared immodest. Only slaves, freedmen or prostitutes could agree to give themselves up by showing their entire body, while matrons only undressed in a controlled and selective manner. But how did one become a prostitute in Roman times? Indeed, there were several ways to fall into prostitution. The first and most common was slavery. The descriptions that come to us from classical sources about women who lived in brothels in a state of servitude are quite harsh, especially when analyzed from our current point of view. So we learn that these women were usually crammed into insulae (similar to apartment buildings today) and prostituted themselves all day long, getting as many clients as the weather permitted. They were thus subjected to mistreatment , sexual violence and sexually transmitted diseases. Little is known about sexually transmitted diseases in antiquity, but gonorrhoea (purulent discharge from the genitals) seems attested by Celsus, the doctors Areteus and Galen. Similarly, gonorrhea (infectious disease of bacterial origin) is known to the Ancients. Also, it is known that very cheap prostitutes were not healthy. Catullus (Poems, 6) thus evokes a “feverish whore” with whom his friend Flavius fell in love. Despite all these risks, these prostitutes received, as slaves, enough to subsist. That is to say, food and everything that covered their basic needs. Be that as it may, these young women often had the same story. Abducted and sold as slaves, they suffered a common phenomenon during voyages in the Mediterranean. It was not uncommon indeed, that women of “good virtue” were captured there by pirates and sold directly to brothels. This market was vast and offered very significant profits. However, one must be careful when considering that the prostitution of slaves concerned only the lower classes. And for good reason, women could fall into slavery in several ways, including because of family matters. Like when a father fell seriously ill or died, and many girls were forced into prostitution by their own family or on their own initiative. All this to try to support themselves This shows the level of deprivation that many families had to face, because they sometimes had no other choice but to survive than prostitution! One might be tempted to think that their living and working conditions were less difficult, but these young women were treated almost as badly as the slaves were. The pimps responsible for their misfortunes being called patres lenones in the legal codes However, with the arrival of Christianity in the Empire, this situation was no longer really in line with the new state religion. This is why the legislation of the time authorized child prostitutes to run away from their homes. They were thus automatically considered emancipated in the eyes of the state and could start a new life. The emancipated youths had an uncertain future, but at least they were legal subjects in their own right, without having to be subordinated to their father’s family or their pimps Pimps? In the two cases of prostition mentioned, the figure of the “pimp”, called in Rome leno if it is a man or lena if it is a woman, and indeed this figure was very similar to that which still exists today. His job was indeed to profit from the work of prostitutes, offering them protection and facilities (but not always) for sexual activities. Imperial coffers taxed the work of prostitutes, and the Lenos were therefore responsible for paying the taxes, which amounted to about 10% of the total monthly income. Be that as it may, in all cases, we were finally witnessing a double exploitation, first by a pimp, then by the client himself. Despite this, there were also independent and free women who had made a personal choice to prostitute themselves. They were the ones who ultimately felt the least pressure, although their lives weren’t that easy either. And for good reason, they were generally harassed by tax collectors, who also demanded that independent prostitutes pay their share into the imperial treasury. They also did not benefit from the protection of a man, and it was therefore very easy for them to be attacked by their clients, or even not to be paid in return for their services. In these circumstances, they often ended up entrusting their own security to men who served as their bodyguards and who were of course paid for this. These prostitutes fell into different categories. There were street prostitutes proper and luxury prostitutes. The latter could raise a lot of money thanks to their activities and this very quickly! They even sometimes established “contracts” with clients that could last from a few hours to several years. This gave them, in addition to an almost fixed salary, a certain financial stability. Anyway, the treatment of these prostitutes could be totally different, until they were given different nicknames by their customers who usually referred to them as amicae or delicatae. However, luxury prostitutes should not be confused with concubines. A concubine was a woman who had a stable extramarital relationship with a man. A prostitute could also be a concubine, but a concubine was not necessarily a prostitute. This is the case of a woman named Pipa, who some believe was the concubine of Gallien, a 3rd century emperor. She was in fact a foreign princess whom he had taken as such as part of his a matrimonial alliance with a barbarian warlord. One thing that further differentiated prostitutes from each other was the different areas they occupied in the city. In Rome, for example, the richest were on the Aventine, where some lived in the greatest luxury. One of the most famous was, for example, Larentia, who is said to have left a large fortune when she died. On the other hand, prostitutes who were slaves or considered to be “low status” frequented the worst neighborhoods of the city. Thus, Trastevere or Velabro were the neighborhoods where prostitutes generally met to offer their services. These neighborhoods being considered very dangerous, venturing there without a good escort after dark was truly risky for a wealthy man. But the worst of the districts, in this case the poorest and most dangerous of all, was that of Suburra, where the prostitutes were called meretriculae pejoratively because they were simply the cheapest Roman prostitutes in the city. . However, their area of influence was not limited to these districts, since they were also seen in large numbers in places of leisure, such as theaters, amphitheatres, circuses, thermal baths, inns or even taverns. Generally, the prostitutes stood right at the entrance of these sites, because it was very common that after or before the show, the customers were interested in their services. Cicero did not hesitate to explain that the actresses were, according to him, all prostitutes and that consequently we had the right to abuse them: “They say that you and a group of young people raped an actress in the city of Atina, but this fact is an ancient right when it comes to actors, especially in remote places. This clearly shows the level of consideration in which prostitutes and actresses were held at the time. But how did prostitutes manage to control their fertility? Probably by resorting to different sexual practices or contraceptive methods (obviously intended to avoid any pregnancy), more or less effective or dangerous methods. As for example the local applications of various products (honey, white lead, etc.), vaginal enemas or the consumption of various beverages based in particular on leek or elaterium if we follow Soranos of Ephesus (doctor of the 2nd century A.D). Similarly, some tried to abort, at the risk of their lives, using potions or mechanical methods (such as violent exercises, massages, or the use of pointed sticks, etc.). This difficult and risky choice was explained by the following situations: a pregnant prostitute or courtesan quite simply lost clients and income… Similarly, a woman who survived childbirth had to expose her child, or raise it in probably precarious conditions or even giving it up to a lover who would have had great influence over her from then on… 2. Prostitution at the legal level and its consequences Cato the Censor (who lived between 234 and 149 BC. ) made remarks at the time that seem to illustrate well how prostitutes were perceived in the Roman world. For him, these were a necessary evil. Moreover, he defended the virtue of Roman women, who had to remain pure for their husbands. Thus, according to Cato, prostitutes had a fundamental utility; they even tainted with infamy, they contributed by their services so that the men did not harass the virtuous Roman women. For this, it is necessary to assimilate the roles of men and women which characterize Roman society and which differ from the idea that we have of them today. A complete woman, that is to say a Roman woman, was a woman who conformed to the rigid moral corpus of the matrons. In this case the mission for mothers of families to give birth to new Roman citizens. The ideal of the Roman matron was rarely achieved, but that is precisely why it was considered an ideal: it corresponded to the idea that Roman society had of what women should be. It is therefore natural that Cato the Elder, defender of the mos maiorum (those customs that Roman citizens were supposed to observe as a tradition) viewed prostitution with a favorable eye in order to free the matron from the stigma of the absence of pudicitia. (in this case the female sexual virtue). On the other side we find the Roman man, the one who was supposed to watch over the family and lead it. The latter were also subject to a strict code of conduct. Gender roles also apply to men, of course. And, in this case, they didn’t include any kind of social blame for using the services of prostitutes. Having relations with prostitutes was considered a lesser evil, something inevitable in male nature. This is why, although relatively reprehensible, it was not something that horrified society. Indeed, with prostitutes, they could realize their fantasies their desires without ever having to suffer reproaches. Like for example oral sex, which the Romans considered a waste of time and money. Considered “deviant” by morality, he was very frowned upon with a matron, which was not the case with a prostitute. As with any sexual question, these rules of behavior only responded to an ideal of Roman society. What happened inside the domus was therefore left to the discretion of the couples and their relations. Moreover, as one might expect, Roman mores have evolved over the centuries . Moral standards necessarily evolve over such a long period, so it is normal that mores have softened or on the contrary hardened Thus, the mores of the time of Cato the Elder were not the same as those of Augustus or the Christian era. As for the latter, it is indeed during the time of Christianity that women will benefit from greater legal equality in general. On the legislative level, it was during the time of Augustus (ie around the very beginning of the 1st century AD) that the first clear laws on prostitution were drawn up. By the time of the first emperor, the mos maiorum seemed to have already fallen into oblivion. Augustus therefore tried to initiate a conservative turn to bring it back to life. To this end, the situation of prostitutes was regulated in the “Lex Iulia and Papia Poppea”, a law that made the prostitute a useful object, but not endowed with certain rights. This same code concluding that the prostitute was quae corpore quaestum facit. That is to say, the one who lived from her body. According to this law, the prostituted woman was therefore a profession that was both hated and painful, but at the same time necessary to society. As a result, the Roman code considered sex workers as turpes, that is to say, it accused them outright of being incomplete or deficient. Indeed, some authors will insist on the fact that, whatever the economic situation of the family, they had no valid excuse to fall into such a turpissima vita such an ugly life … An argument based on their lack of pudicitia that the ‘ could be translated as chastity. Therefore, they could neither perform nor receive an inheritance until they had renounced prostitution, just like they were totally forbidden to marry. The woman practicing such an infamous job therefore lost all her rights or at least were greatly reduced until she decided to leave the profession. The leno on his side also saw his civil rights restricted because he was also considered infamous for the good and simple reason that he too had engaged in an activity considered degenerate. It should be noted that the name of all the prostitutes, stricken with infamy, was recorded in a register kept by the city councilors. Thus any woman who traded in her body was required to declare herself to the office of the aedile, which, according to Tacitus, was to prevent free women (from birth) from prostituting themselves: the loss of their dignity linked to this public admission being sufficient, according to him, to dissuade them from the profession. Still according to the historian, the profession of courtesan had been forbidden to girls whose grandfather, father or husband was a Roman knight. Finally, if Suetonius is to be believed, the Emperor Tiberius had any individual exiled who chose such a way of life at the cost of his dignity and had authorized the relatives of a matron who prostituted herself to punish her severely. It should be added that any woman whose sexuality, consented or not, took place outside of marriage was considered as impudica, that is to say “without shame, debauched, or well soiled”. Only suicide made it possible to regain this lost modesty, which is why the patrician Lucretia, for example, killed herself after being the victim of a rape. Reason why in law, the prostitute could never be considered as the victim of a rape, because for the Ancients, prostitution did not allow freedom since it implied a submission to the pleasure of others… An activity therefore considered as degenerate but who green 40 AD, under the government of Caligula will still be taxed with a tax of 10% A very high tax burden for the time, which was thus levied on the income of these very specific workers, even in more autonomous territories as was the case in Egypt for example. Big drawbacks to the profession which therefore proved that the vast majority of prostitutes were absolutely not protected by the law, both for themselves and for their possible descendants. Added to this was the fact that the cycle during which a woman could work as a prostitute was not as long as that of other jobs. In short, reducing them to useful objects by legislation therefore meant that when their period of “usefulness” in quotes was over, they were condemned to be abandoned by society. Their legal status did not allow them to be persons apart. whole, but as we will see it is precisely this situation which made them figures capable of transgressing existing norms. 3. The virilization of prostitution Despite everything, women became in Roman times a sort of figure of transgression, both in art and in everyday life. The fact that no strict framework of life was really imposed on them as it was on other women, allowed them to express themselves much more easily. Thus, the wealthiest prostitutes ultimately had more freedom than a Roman matron. Sexually, they could afford to do whatever they wanted without being really stigmatized. These women could, for example, practice and obtain oral or even anal sex without being pointing fingers . After all, they were already frowned upon for the mere fact of being prostitutes and that logically went hand in hand with their marginal way of life. However, on the social level, they could also obtain certain advantages for their condition. Thus, women who offered their services independently and luxuriously could go to public banquets, drink wine or even participate in male conversations. Which was formally not recommended for virtuous women! It should be noted that if the latter did indeed have their specific cults, the prostitutes were also entitled to their parties which, through the highlighting of their bodies and immodest gestures, favored seduction and eroticism within the framework of a non-procreative sexuality, unlike matrons. Thus, during the Floral Games, in particular in honor of the goddess Flora (in this case between April 23 and May 3), prostitutes stripped naked in theaters, each evoking their prices and specialties. We celebrated, moreover, the cult of the Venus Erycine (of Mount Eryx): April 23, day of prostitution (called by the Romans meretricum dies) This very specific day the prostitutes marched to the temple to honor the goddess, showing made their assets and ensured a certain publicity in front of men who came to see this spectacle. There were, moreover, cults common to matrons and prostitutes, recalling the respective roles of each of them: such as, for example, the feast in honor of Anna Pérenna (March 15), the feasts of Venus Verticordia and of Fortuna Virilis on the same day (i.e. April 1) or of Nones Caprotines (every July 7). It is precisely during these celebrated in honor of Juno Caprotina, that the matrons engaged in fertility rituals, while the prostitutes and the slaves simulated fights on their side and provoked the men, thus protecting the matrons. men’s sexual drives by diverting them to themselves. 4. Conclusions As we have seen, prostitution was a really trying job, with no real future, with in the end few guarantees for the women who exercised it. The prostitute was therefore only a necessary evil according to this society, she was therefore reduced to the position of a useful and tolerated object … but which one could get rid of at any time on the day or precisely it was not. more… Most prostitutes lived in crowded conditions used only to satisfy the sexual appetites of their buyers but also the economic appetites of their employers. Almost all of them were slaves, and those who were not lived in a kind of semi-slavery. Only a few have been able to truly escape a situation of endemic poverty. The latter having managed to adapt easily to their life of work and having even succeeded in becoming a model of transgression of the canons of Roman morality since Roman women , like matrons, did not have access to spaces masculine. Higher-ranking prostitutes could afford it. The vast majority of prostitutes, as we have seen, were not so lucky, however, being systematically doubly exploited and their life prospects being more than limited. This video is now over I hope you enjoyed it, in this case do not hesitate to put a thumbs up and share it. If you want to support my work by making a donation you have at your disposal the tipeee platform or the Thank you button located on all the videos! In the meantime, see you very soon for a new documentary on herodoc the history channel or see you right away if you want to watch another video from the channel;) .
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11.4 Prostitution has been dealt with in different ways throughout history. As
11.4 a practice or a profession, it has evolved frequently throughout history.
11.4 Thus It has been integrated into various religions as an important element of
11.4 these, while other cultures on the contrary have proposed or succeeded in abolishing it.
11.4 In ancient Rome, the period on which we are going to focus, prostitution
11.4 was experienced as a "necessary evil" A necessary evil that chained thousands
11.4 of women (and to a lesser extent men) to a life of misery, of infamy and disease.
11.4 At the same time, the figure of the prostitute becomes a figure of transgression, because she
11.4 breaks with the canons imposed until then. Indeed, for some authors, the prostitute
11.4 necessarily becomes a figure endowed with virility.
11.4 However, despite what one might think, understanding prostitution in Rome
11.4 is highly problematic. First, because the sources are very few
11.4 . Then, because these sources are generally
11.4 literary and their interpretation is very varied.
11.4 Back in the shoes of a peripatetician (if I may say so) at the time of ancient Rome
11.4 ! Good viewing !
11.4 1. The meretrix, central axis of Roman prostitution
11.4 The Roman prostitute was known as the meretrix, (as opposed to an
11.4 undeclared prostibula). Meretrix a word that would come from the verb
11.4 mereo, which literally means "to win" or "to collect". It is from there that
11.4 the first interpretations can be drawn, because the Greek hetaira or pornê would be
11.4 closer to the meaning of "to sell". Consequently, this first point shows that
11.4 at the time trade was already considered as an economic transaction which makes it possible
11.4 to earn something. In this case, money.
11.4 What made some people say that Roman prostitution would have been misunderstood in our
11.4 modern societies and that in the end it would have been much better considered than
11.4 we thought. Anyway, prostitutes in
11.4 ancient Rome could not be dressed in the stola, the long robe of the matrons.
11.4 As a result, they were more easily identifiable.
11.4 They were therefore dressed in a toga but could also wear extravagant, more exotic or translucent outfits.
11.4 And if the gods and heroes were represented
11.4 naked in Greek and Roman art, nudity was still associated with a certain
11.4 form of customs in Roman society.
11.4 It was especially in objects of erotic art that women, perceived as objects
11.4 of desire, were represented naked, partially or totally (which
11.4 in the end remained relatively rare). Similarly, in intimacy, making love
11.4 without any clothing appeared immodest. Only slaves, freedmen or prostitutes
11.4 could agree to give themselves up by showing their entire body, while
11.4 matrons only undressed in a controlled and selective manner.
11.4 But how did one become a prostitute in Roman times?
11.4 Indeed, there were several ways to fall into prostitution.
11.4 The first and most common was slavery.
11.4 The descriptions that come to us from classical sources about women who lived in
11.4 brothels in a state of servitude are quite harsh, especially when analyzed from
11.4 our current point of view.
11.4 So we learn that these women were usually crammed into insulae
11.4 (similar to apartment buildings today) and prostituted themselves all day long, getting
11.4 as many clients as the weather permitted. They were thus subjected to mistreatment
11.4 , sexual violence and sexually transmitted diseases.
11.4 Little is known about sexually transmitted diseases in antiquity, but
11.4 gonorrhoea (purulent discharge from the genitals) seems attested by Celsus, the
11.4 doctors Areteus and Galen. Similarly, gonorrhea (infectious disease of
11.4 bacterial origin) is known to the Ancients. Also, it is known that very cheap prostitutes
11.4 were not healthy. Catullus (Poems, 6) thus evokes a “feverish whore”
11.4 with whom his friend Flavius fell in love. Despite all these risks, these prostitutes
11.4 received, as slaves, enough to subsist. That is to say, food and everything
11.4 that covered their basic needs. Be that as it may, these young women
11.4 often had the same story. Abducted and sold as slaves, they
11.4 suffered a common phenomenon during voyages in the Mediterranean.
11.4 It was not uncommon indeed, that women of "good virtue" were captured there by pirates
11.4 and sold directly to brothels.
11.4 This market was vast and offered very significant profits.
11.4 However, one must be careful when considering that the prostitution of slaves
11.4 concerned only the lower classes. And for good reason, women could fall
11.4 into slavery in several ways, including because of family matters.
11.4 Like when a father fell seriously ill or died, and many
11.4 girls were forced into prostitution by their own family or
11.4 on their own initiative. All this to try to support themselves
11.4 This shows the level of deprivation that
11.4 many families had to face, because they sometimes had no other choice
11.4 but to survive than prostitution! One might be tempted to think that their
11.4 living and working conditions were less difficult, but these young women were
11.4 treated almost as badly as the slaves were.
11.4 The pimps responsible for their misfortunes being called patres lenones in the
11.4 legal codes However, with the arrival of Christianity
11.4 in the Empire, this situation was no longer really in line with the new
11.4 state religion. This is why the legislation of the time
11.4 authorized child prostitutes to run away from their homes.
11.4 They were thus automatically considered emancipated in the eyes of the state and could
11.4 start a new life. The emancipated youths had an uncertain future,
11.4 but at least they were legal subjects in their own right, without having to be subordinated
11.4 to their father&;s family or their pimps
11.4 Pimps?
11.4 In the two cases of prostition mentioned, the figure of the "pimp", called in Rome
11.4 leno if it is a man or lena if it is a woman, and indeed this figure was very
11.4 similar to that which still exists today.
11.4 His job was indeed to profit from the work of prostitutes, offering them
11.4 protection and facilities (but not always) for sexual activities. Imperial coffers
11.4 taxed the work of prostitutes, and the Lenos were therefore responsible for paying
11.4 the taxes, which amounted to about 10% of the total monthly income.
11.4 Be that as it may, in all cases, we were finally witnessing a double
11.4 exploitation, first by a pimp, then by the client himself.
11.4 Despite this, there were also independent and free women who had made
11.4 a personal choice to prostitute themselves. They were the ones who ultimately felt the
11.4 least pressure, although their lives weren&;t that easy either.
11.4 And for good reason, they were generally harassed by tax collectors,
11.4 who also demanded that independent prostitutes pay their share into the
11.4 imperial treasury. They also did not benefit from the
11.4 protection of a man, and it was therefore very easy for them to be attacked by
11.4 their clients, or even not to be paid in return for their services.
11.4 In these circumstances, they often ended up entrusting their own security
11.4 to men who served as their bodyguards and who were of course paid
11.4 for this.
11.4 These prostitutes fell into different categories.
11.4 There were street prostitutes proper and luxury prostitutes.
11.4 The latter could raise a lot of money thanks to their activities and this very
11.4 quickly! They even sometimes established "contracts"
11.4 with clients that could last from a few hours to several years.
11.4 This gave them, in addition to an almost fixed salary, a certain financial stability.
11.4 Anyway, the treatment of these prostitutes could be totally different,
11.4 until they were given different nicknames by their customers who usually referred to them
11.4 as amicae or delicatae. However, luxury prostitutes should not be confused
11.4 with concubines. A concubine was a woman who had
11.4 a stable extramarital relationship with a man.
11.4 A prostitute could also be a concubine, but a
11.4 concubine was not necessarily a prostitute. This is the case of a woman named Pipa, who
11.4 some believe was the concubine of Gallien, a 3rd century emperor.
11.4 She was in fact a foreign princess whom he had taken as such as part of
11.4 his a matrimonial alliance with a barbarian warlord.
11.4 One thing that further differentiated prostitutes from each other was the
11.4 different areas they occupied in the city.
11.4 In Rome, for example, the richest were on the Aventine, where some lived in
11.4 the greatest luxury. One of the most famous was, for example,
11.4 Larentia, who is said to have left a large fortune when she died.
11.4 On the other hand, prostitutes who were slaves or considered to be "low status" frequented
11.4 the worst neighborhoods of the city.
11.4 Thus, Trastevere or Velabro were the neighborhoods where prostitutes
11.4 generally met to offer their services. These neighborhoods being considered very
11.4 dangerous, venturing there without a good escort after dark was truly risky
11.4 for a wealthy man. But the worst of the districts, in this case
11.4 the poorest and most dangerous of all, was that of Suburra, where the prostitutes
11.4 were called meretriculae pejoratively because they were simply
11.4 the cheapest Roman prostitutes in the city. .
11.4 However, their area of influence was not limited to these districts, since they were also seen
11.4 in large numbers in places of leisure, such as theaters, amphitheatres,
11.4 circuses, thermal baths, inns or even taverns.
11.4 Generally, the prostitutes stood right at the entrance of these sites, because it was
11.4 very common that after or before the show, the customers were interested in their
11.4 services. Cicero did not hesitate to explain
11.4 that the actresses were, according to him, all prostitutes and that consequently we
11.4 had the right to abuse them:
11.4 "They say that you and a group of young people raped an actress in the city
11.4 of Atina, but this fact is an ancient right when it comes to actors, especially in
11.4 remote places. This
11.4 clearly shows the level of consideration in which prostitutes and actresses
11.4 were held at the time. But how did prostitutes manage
11.4 to control their fertility? Probably by resorting to different sexual practices
11.4 or contraceptive methods (obviously intended to avoid any
11.4 pregnancy), more or less effective or dangerous methods.
11.4 As for example the local applications of various products (honey, white lead, etc.),
11.4 vaginal enemas or the consumption of various beverages based in particular on leek
11.4 or elaterium if we follow Soranos of Ephesus (doctor of the 2nd century A.D).
11.4 Similarly, some tried to abort, at the risk of their lives, using potions
11.4 or mechanical methods (such as violent exercises, massages, or the use
11.4 of pointed sticks, etc.). This difficult and risky choice was explained by the
11.4 following situations: a pregnant prostitute or courtesan quite simply lost clients
11.4 and income… Similarly, a woman who survived childbirth
11.4 had to expose her child, or raise it in probably precarious conditions
11.4 or even giving it up to a lover who would have had great influence over her from then on…
11.4 2. Prostitution at the legal level and its consequences
11.4 Cato the Censor (who lived between 234 and 149 BC. ) made remarks at the time
11.4 that seem to illustrate well how prostitutes were perceived in the Roman world.
11.4 For him, these were a necessary evil. Moreover, he defended the virtue of
11.4 Roman women, who had to remain pure for their husbands.
11.4 Thus, according to Cato, prostitutes had a fundamental utility; they
11.4 even tainted with infamy, they contributed by their services so that the men did not harass
11.4 the virtuous Roman women.
11.4 For this, it is necessary to assimilate the roles of men and women which characterize Roman society
11.4 and which differ from the idea that we
11.4 have of them today. A complete woman, that is to say a
11.4 Roman woman, was a woman who conformed to the rigid moral corpus of the matrons.
11.4 In this case the mission for mothers of families to give birth to new
11.4 Roman citizens. The ideal of the Roman matron was rarely
11.4 achieved, but that is precisely why it was considered an ideal: it
11.4 corresponded to the idea that Roman society had of what
11.4 women should be. It is therefore natural that Cato the Elder, defender
11.4 of the mos maiorum (those customs that Roman citizens were supposed to observe as a
11.4 tradition) viewed prostitution with a favorable eye in order to free the matron from the stigma
11.4 of the absence of pudicitia. (in this case the female sexual virtue).
11.4 On the other side we find the Roman man, the one who was supposed to watch over the family
11.4 and lead it. The latter were also subject to a strict code of conduct.
11.4 Gender roles also apply to men, of course.
11.4 And, in this case, they didn&;t include any kind of social blame for using the
11.4 services of prostitutes. Having relations with prostitutes
11.4 was considered a lesser evil, something inevitable in male nature.
11.4 This is why, although relatively reprehensible, it was not something that horrified
11.4 society. Indeed, with prostitutes, they could
11.4 realize their fantasies their desires without ever having to suffer reproaches.
11.4 Like for example oral sex, which the Romans considered a waste of time and
11.4 money. Considered "deviant" by morality,
11.4 he was very frowned upon with a matron, which was not the case with a prostitute.
11.4 As with any sexual question, these rules of behavior only responded to an ideal
11.4 of Roman society. What happened inside the domus
11.4 was therefore left to the discretion of the couples and their relations.
11.4 Moreover, as one might expect, Roman mores have evolved over the centuries
11.4 . Moral standards necessarily evolve over
11.4 such a long period, so it is normal that mores have softened or
11.4 on the contrary hardened Thus, the mores of the time of Cato the Elder
11.4 were not the same as those of Augustus or the Christian era.
11.4 As for the latter, it is indeed during the time of Christianity
11.4 that women will benefit from greater legal equality in general.
11.4 On the legislative level, it was during the time of Augustus (ie around the very beginning
11.4 of the 1st century AD) that the first clear laws on prostitution were drawn up.
11.4 By the time of the first emperor, the mos maiorum seemed to have already fallen into oblivion.
11.4 Augustus therefore tried to initiate a conservative turn to bring it back to life.
11.4 To this end, the situation of prostitutes was regulated in the "Lex Iulia
11.4 and Papia Poppea", a law that made the prostitute a useful object, but not endowed
11.4 with certain rights. This same code concluding that the prostitute
11.4 was quae corpore quaestum facit. That is to say, the one who lived from her body.
11.4 According to this law, the prostituted woman was therefore a profession that was both hated and painful,
11.4 but at the same time necessary to society. As a result, the Roman code considered
11.4 sex workers as turpes, that is to say, it accused them outright of being incomplete
11.4 or deficient. Indeed, some authors will insist on
11.4 the fact that, whatever the economic situation of the family, they had no
11.4 valid excuse to fall into such a turpissima vita such an ugly life
11.4 … An argument based on their lack of pudicitia
11.4 that the &; could be translated as chastity. Therefore, they could neither perform
11.4 nor receive an inheritance until they had renounced prostitution, just like
11.4 they were totally forbidden to marry. The woman practicing such an infamous job
11.4 therefore lost all her rights or at least were greatly reduced
11.4 until she decided to leave the profession.
11.4 The leno on his side also saw his civil rights restricted because he was
11.4 also considered infamous for the good and simple reason that he too had
11.4 engaged in an activity considered degenerate.
11.4 It should be noted that the name of all the prostitutes, stricken with infamy, was recorded in
11.4 a register kept by the city councilors. Thus any woman who traded in
11.4 her body was required to declare herself to the office of the aedile, which, according to Tacitus, was to
11.4 prevent free women (from birth) from prostituting themselves: the loss of their dignity
11.4 linked to this public admission being sufficient, according to him, to dissuade them from the profession.
11.4 Still according to the historian, the profession of courtesan had been forbidden to girls
11.4 whose grandfather, father or husband was a Roman knight.
11.4 Finally, if Suetonius is to be believed, the Emperor Tiberius had any individual exiled who
11.4 chose such a way of life at the cost of his dignity and had authorized the relatives
11.4 of a matron who prostituted herself to punish her severely.
11.4 It should be added that any woman whose sexuality, consented or not, took place outside of
11.4 marriage was considered as impudica, that is to say "without shame, debauched,
11.4 or well soiled". Only suicide made it possible to regain this
11.4 lost modesty, which is why the patrician Lucretia, for example, killed herself after
11.4 being the victim of a rape. Reason why in law, the prostitute
11.4 could never be considered as the victim of a rape, because for the Ancients,
11.4 prostitution did not allow freedom since it implied a submission to the
11.4 pleasure of others…
11.4 An activity therefore considered as degenerate but who green 40 AD, under the
11.4 government of Caligula will still be taxed with a tax of 10%
11.4 A very high tax burden for the time, which was thus levied on the income
11.4 of these very specific workers, even in more autonomous territories
11.4 as was the case in Egypt for example.
11.4 Big drawbacks to the profession which therefore proved that the vast majority of prostitutes
11.4 were absolutely not protected by the law, both for themselves and for their
11.4 possible descendants. Added to this was the fact that the cycle
11.4 during which a woman could work as a prostitute was not as long as
11.4 that of other jobs. In short, reducing them to useful objects by
11.4 legislation therefore meant that when their period of "usefulness" in quotes
11.4 was over, they were condemned to be abandoned by society.
11.4 Their legal status did not allow them to be persons apart. whole, but
11.4 as we will see it is precisely this situation which made them figures
11.4 capable of transgressing existing norms.
11.4 3. The virilization of prostitution
11.4 Despite everything, women became in Roman times a sort of figure of transgression,
11.4 both in art and in everyday life. The fact that no strict framework of life
11.4 was really imposed on them as it was on other women, allowed them to express themselves
11.4 much more easily. Thus, the wealthiest prostitutes
11.4 ultimately had more freedom than a Roman matron.
11.4 Sexually, they could afford to do whatever they wanted without being
11.4 really stigmatized. These women could, for example, practice
11.4 and obtain oral or even anal sex without being pointing fingers
11.4 . After all, they were already frowned upon
11.4 for the mere fact of being prostitutes and that logically went hand in hand with their
11.4 marginal way of life.
11.4 However, on the social level, they could also obtain certain advantages for
11.4 their condition. Thus, women who offered their services
11.4 independently and luxuriously could go to public banquets, drink
11.4 wine or even participate in male conversations.
11.4 Which was formally not recommended for virtuous women!
11.4 It should be noted that if the latter did indeed have their specific cults, the prostitutes
11.4 were also entitled to their parties which, through the highlighting of their bodies
11.4 and immodest gestures, favored seduction and eroticism within the framework
11.4 of a non-procreative sexuality, unlike matrons.
11.4 Thus, during the Floral Games, in particular in honor of the goddess Flora (in this case between
11.4 April 23 and May 3), prostitutes stripped naked in theaters,
11.4 each evoking their prices and specialties. We celebrated, moreover, the cult of the Venus
11.4 Erycine (of Mount Eryx): April 23, day of prostitution (called by the
11.4 Romans meretricum dies) This very specific day the prostitutes marched
11.4 to the temple to honor the goddess, showing made their assets and ensured a certain
11.4 publicity in front of men who came to see this spectacle.
11.4 There were, moreover, cults common to matrons and prostitutes, recalling
11.4 the respective roles of each of them: such as, for example, the feast in honor
11.4 of Anna Pérenna (March 15), the feasts of Venus Verticordia and of Fortuna Virilis
11.4 on the same day (i.e. April 1) or of Nones Caprotines (every July 7).
11.4 It is precisely during these celebrated in honor of Juno Caprotina, that the
11.4 matrons engaged in fertility rituals, while the prostitutes and the slaves
11.4 simulated fights on their side and provoked the men, thus protecting the matrons.
11.4 men&;s sexual drives by diverting them to themselves.
11.4 4. Conclusions
11.4 As we have seen, prostitution was a really trying job, with no real
11.4 future, with in the end few guarantees for the women who exercised it.
11.4 The prostitute was therefore only a necessary evil according to this society, she was therefore
11.4 reduced to the position of a useful and tolerated object … but which one could get rid of
11.4 at any time on the day or precisely it was not. more…
11.4 Most prostitutes lived in crowded conditions used
11.4 only to satisfy the sexual appetites of their buyers but also the
11.4 economic appetites of their employers. Almost all of them were slaves, and those
11.4 who were not lived in a kind of semi-slavery. Only a few have been
11.4 able to truly escape a situation of endemic poverty.
11.4 The latter having managed to adapt easily to their life of work and having even succeeded
11.4 in becoming a model of transgression of the canons of Roman morality since Roman women
11.4 , like matrons, did not have access to spaces masculine.
11.4 Higher-ranking prostitutes could afford it.
11.4 The vast majority of prostitutes, as we have seen, were not so
11.4 lucky, however, being systematically doubly exploited and their
11.4 life prospects being more than limited.
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