Sumptuary law

Sumptuary laws (from Latin sumptuāriae lēgēs) are laws that try to regulate consumption. Black's Law Dictionary defines them as "Laws made for the purpose of restraining luxury or extravagance, particularly against inordinate expenditures for apparel, food, furniture, etc."[1] Historically, they were intended to regulate and reinforce social hierarchies and morals through restrictions on clothing, food, and luxury expenditures, often depending on a person's social rank.

Le Courtisan suivant le Dernier Édit by Abraham Bosse – a French courtier casting aside lace, ribbons and slashed sleeves in favor of sober dress in accordance with the Edict of 1633.

Societies have used sumptuary laws for a variety of purposes. They were used to try to regulate the balance of trade by limiting the market for expensive imported goods. They made it easy to identify social rank and privilege, and as such could be used for social discrimination.[2]

The laws often prevented commoners from imitating the appearance of aristocrats, and could be used to stigmatize disfavored groups. In Late medieval cities, sumptuary laws were instituted as a way for the nobility to limit the conspicuous consumption of the prosperous bourgeoisie. If bourgeois subjects appeared to be as wealthy as or wealthier than the ruling nobility, it could undermine the nobility's presentation of themselves as powerful, legitimate rulers. This could call into question their ability to control and defend their fief, and inspire traitors and rebels. Such laws continued to be used for these purposes well into the 17th century.[2]

Classical world

Ancient Greece

The first written Greek law code (Locrian code), by Zaleucus in the 7th century BC, stipulated that:

A free-born woman may not be accompanied by more than one female slave, unless she is drunk; she may not leave the city during the night, unless she is planning to commit adultery; she may not wear gold jewelry or a garment with a purple border, unless she is a courtesan; and a husband may not wear a gold-studded ring or a cloak of Milesian fashion unless he is bent upon prostitution or adultery.[3]

It also banned the drinking of undiluted wine except for medical purposes.[4]

Ancient Rome

The Sumptuariae Leges of ancient Rome were various laws passed to prevent inordinate expense (Latin sūmptus) in banquets and dress, such as the use of expensive Tyrian purple dye.[5][6] In the early years of the Empire, men were forbidden to wear silk.

It was considered the duty of government to put a check upon extravagance in personal expenditure,[7] and such restrictions 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, published the nota censoria. In it were 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. Any such laws which may have still existed were ignored during the period of profligate luxury characterizing the height of the Roman Empire, except the laws regarding the wearing of Tyrian purple.[8]

Only the Roman Emperor could wear the symbol of his office, a Tyrian purple cape trimmed in golden thread, and Roman senators were the only ones who could wear the badge of their office, a Tyrian purple stripe on their toga.[9] During the height of the Empire, expenditure on silk imported from China was so high, Imperial advisers warned that Roman silver reserves were becoming exhausted.[10]

East Asia

China

Sumptuary laws existed in China in one form or another from the Qin dynasty onwards (221 BC). The Confucian virtue of restraint was embodied in the scholarly system central to China's bureaucracy and became encoded in its laws.[11]

Some laws concerned the size and decoration of graves and mausoleums. The founder of the Ming dynasty, the Hongwu Emperor, issued such regulations in the first year of his rule (1368) and tightened them in 1396, allowing only the highest nobility and officials of the top three ranks a memorial stele installed on top of a stone tortoise; the steles of lower-level mandarins were perched on rectangular pedestals, while commoners had to be satisfied with a simple gravestone. The location of graves and the number of attendant statues depended on rank.[12]

After circa 1550, sumptuary law in China was reformed. It had long been ineffective.[13] The consumption of luxuries had risen over the previous several centuries, and at the time of the European Industrial revolution, Chinese consumption of luxuries such as tea, sugar, fine silk, tobacco and eating utensils was on a par with core regions in Europe.[13]

Japan under the shōguns

According to Britannica Online, "In feudal Japan, sumptuary laws were passed with a frequency and minuteness of scope that had no parallel in the history of the Western world."[14] During the Tokugawa period (1603–1868) in Japan, people of every class were subject to strict sumptuary laws, including regulation of the types of clothing that could be worn. In the second half of that period (the 18th and 19th centuries), the merchant class (chōnin) had grown far wealthier than the aristocratic samurai, and these laws sought to maintain the superiority of the samurai class despite the ability of the merchants to wear far more luxurious clothing and to own far more luxurious items. The shogunate eventually gave in and allowed certain concessions, including allowing merchants of a certain prestige to wear a single sword at their belt; samurai were required to wear a matched pair when on official duty.[15]

Islamic world

Islamic sumptuary laws are based upon teachings found in the Quran and Hadith. Males are exhorted not to wear silk clothes, nor have jewelry made of gold. Likewise, wearing clothes or robes that drag on the ground, seen as a sign of vanity and excessive pride, are also forbidden. These rules do not apply to women, who are allowed all this, but also need to cover their bodies and faces.

Prohibition of depictions of human and animal figures in general are similar to those of the Quranic prohibition on graven images. Hadiths do allow the depiction of animals on clothing items.[16]

Medieval and Renaissance Europe

Sumptuary laws issued by secular authorities aimed at keeping the main population dressed according to their "station" do not begin until the later 13th century.[17][18] These laws were addressed to the entire social body, but the brunt of regulation was directed at women and the middle classes. Their curbing of display was ordinarily couched in religious and moralizing vocabulary, yet was affected by social and economic considerations aimed at preventing ruinous expenses among the wealthy classes and the drain of capital reserves to foreign suppliers.[19]

Courtesans

Special forms of dress for prostitutes and courtesans were introduced in the 13th century: in Marseille a striped cloak, in England a striped hood, and so on. Over time, these tended to be reduced to distinctive bands of fabric attached to the arm or shoulder, or tassels on the arm. Later restrictions specified various forms of finery that were forbidden, although there was also sometimes a recognition that finery represented working equipment (and capital) for a prostitute, and they could be exempted from laws applying to other non-noble women. By the 15th century, no compulsory clothing seems to have been imposed on prostitutes in Florence, Venice (the European capital of courtesans) or Paris.[20]

England

In England, which in this respect was typical of Europe, from the reign of Edward III in the Middle Ages until well into the 17th century,[2] sumptuary laws dictated what colour and type of clothing, furs, fabrics, and trims were allowed to persons of various ranks or incomes. In the case of clothing, this was intended, amongst other reasons, to reduce spending on foreign textiles and to ensure that people did not dress "above their station":

The excess of apparel and the superfluity of unnecessary foreign wares thereto belonging now of late years is grown by sufferance to such an extremity that the manifest decay of the whole realm generally is like to follow (by bringing into the realm such superfluities of silks, cloths of gold, silver, and other most vain devices of so great cost for the quantity thereof as of necessity the moneys and treasure of the realm is and must be yearly conveyed out of the same to answer the said excess) but also particularly the wasting and undoing of a great number of young gentlemen, otherwise serviceable, and others seeking by show of apparel to be esteemed as gentlemen, who, allured by the vain show of those things, do not only consume themselves, their goods, and lands which their parents left unto them, but also run into such debts and shifts as they cannot live out of danger of laws without attempting unlawful acts, whereby they are not any ways serviceable to their country as otherwise they might be

— Statute issued at Greenwich, 15 June 1574, by order of Elizabeth I[21]

A 1571 Act of Parliament to stimulate domestic wool consumption and general trade decreed that on Sundays and holidays, all males over six years of age, except for the nobility and persons of degree, were to wear woolen caps on pain of a fine of three farthings (¾ penny) per day.[22][23] This law instituted the flat cap as part of English wear.[24] The 1571 act was repealed in 1597.[25]

An extremely long list of items, specifying colour, materials, and sometimes place of manufacture (imported goods being much more tightly restricted) followed for each sex, with equally specific exceptions by rank of nobility or position held. For the most part, these laws seem to have had little effect,[14] though the Parliament of England made repeated amendments to the laws,[26] and several monarchs (most notably the Tudors) continually called for stricter enforcement, especially at Court "to the intent there may be a difference of estates known by their apparel after the commendable custom in times past."[27]

Adam Smith was against the necessity or convenience of sumptuary laws, he wrote: "of It is the highest impertinence and presumption… in kings and ministers, to pretend to watch over the economy of private people, and to restrain their expense...[14] They are themselves always, and without any exception, the greatest spendthrifts in the society.[14] Let them look well after their own expense, and they may safely trust private people with theirs. If their own extravagance does not ruin the state, that of their subjects never will."[28]

Italy

During the Medieval and Renaissance era in Italy, various towns passed sumptuary laws (leggi suntuarie) often in response to particular events or movements. For example, San Bernardino da Siena, in his public sermons in Siena, thundered against the vanity of luxurious dress; this, however, was counterbalanced by the economic benefit Siena derived as a manufacturer of items, including clothes, of luxury.[29] One source describes these types of laws as constantly published, and generally ignored. These laws, mostly aimed at female apparel, sometimes became a source of revenue for the state: the Florentine laws of 1415 restricted the luxury that could be worn by women, but exempted those willing to pay 50 florins a year.[30] The laws were often quite specific. Low necklines were prohibited in Genoa, Milan, and Rome in the early 16th century,[31] and laws restricting zibellini (sable furs carried as fashion accessories) with heads and feet of precious metals and jewels were issued in Bologna in 1545 and Milan in 1565.[32]

France

Montaigne's brief essay "On sumptuary laws" criticized 16th-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.

Early modern era

In the early modern period, sumptuary laws continued to be used to support native textile industries in the face of imports. Prohibitions continued to be tied to rank and income and continued to be widely ignored.

France

In 1629 and 1633, Louis XIII of France issued edicts regulating "Superfluity of Dress" that prohibited anyone but princes and the nobility from wearing gold embroidery or caps, shirts, collars and cuffs embroidered with metallic threads or lace,[33] and puffs, slashes, and bunches of ribbon were severely restricted. As with other such laws, these were widely disregarded and laxly enforced. A series of popular engravings by Abraham Bosse depicts the supposed effects of this law.[34]

Colonial America

In the Massachusetts Bay Colony, only people with a personal fortune of at least two hundred pounds could wear lace, silver or gold thread or buttons, cutwork, embroidery, hatbands, belts, ruffles, capes, and other articles. After a few decades, the law was being widely defied.[35][36]

Modern era
Main article: Clothing laws by country

While there are rarely restrictions on the type or quality of clothing, beyond maintenance of public decency (covering parts of the body, depending upon the jurisdiction; not exhibiting unacceptable wording or images), it is widely forbidden to wear certain types of clothing restricted to specific occupations, specifically the uniforms of organisations such as police and the military.

In some jurisdictions, clothing or other visible signs of religious or political opinion (e.g. Nazi imagery in Germany) are forbidden in certain public places.[37][38][39][40]

Many American states in the 20th century prohibited the wearing of KKK hoods, masks, masquerade, or drag; gay men in New York City seized on the exemption for masquerade balls in the 1920s to 1930s to go in drag.[41]

Proscription or requirement of native dress

Sumptuary laws have also been used to control populations by prohibiting the wearing of native dress and hairstyles, along with the proscription of other cultural customs. Sir John Perrot, Lord Deputy of Ireland under Elizabeth I, banned the wearing of traditional woolen mantles, "open smocks" with "great sleeves", and native headdresses, requiring the people to dress in "civil garments" in the English style.[42]

In a similar manner, the Dress Act of 1746, part of the Act of Proscription issued under King George II of Great Britain following the Jacobite risings, made wearing Scottish Highland dress including tartans and kilts illegal in Scotland for anyone not in the British military. The Act was repealed in 1782, having been largely successful, and a few decades later, "romantic" Highland dress was enthusiastically adopted by George IV on a Walter Scott-inspired visit to Scotland in 1822.[43]

In Bhutan, the wearing of traditional dress (which also has an ethnic connotation) in certain places, such as when visiting government offices, was made compulsory in 1989 under the driglam namzha laws.[44][45] Part of the traditional dress includes the kabney, a long scarf whose coloring is regulated. Only the King of Bhutan and Chief Abbot may don the saffron scarf, with various other colors reserved for government and religious officers, and white available for common people.

Pejorative uses of the term sumptuary law

The term sumptuary law has been used as a pejorative term to describe any governmental control of consumption, whether based on moral, religious, health, or public safety concerns. American Judge Thomas M. Cooley generally described their modern form as laws that "substitute the legislative judgment for that of the proprietor, regarding the manner in which he should use and employ his property."[46] Policies to which the term has been critically applied include alcohol prohibition,[47] drug prohibition,[48] smoking bans,[49][50][51][52] and restrictions on dog fighting.[53]

Alcohol prohibition
Main article: Prohibition

As early as 1860, Anthony Trollope, writing about his experiences in Maine under the state's prohibition law, stated, "This law (prohibition), like all sumptuary laws, must fail."[54] In 1918, William Howard Taft decried prohibition in the United States as a bad sumptuary law, stating that one of his reasons for opposing prohibition was his belief that "sumptuary laws are matters for parochial adjustment."[55] Taft later repeated this concern.[56] The Indiana Supreme Court also discussed alcohol prohibition as a sumptuary law in its 1855 decision Herman v. State.[57] During state conventions on the ratification of the 21st Amendment in 1933, numerous delegates throughout the United States decried prohibition as having been an improper sumptuary law that never should have been included in the Constitution of the United States.[47]

In 1971, a United States federal study stated that federal laws on alcohol include "sumptuary laws which are directed at the purchaser", including, "Sales are not permitted to minors or intoxicated persons. Credit is often prohibited on liquor sales as well. Criminal penalties may be imposed for driving under the influence of alcohol as well as for drunken behavior."[58]

Drug prohibition
Main article: Prohibition of drugs

When the U.S. State of Washington considered cannabis decriminalization in two initiatives, 229 and 248, the initiatives' language stated, "Cannabis prohibition is a sumptuary law of a nature repugnant to our Constitution's framers."

gollark: Ah, that also makes sense.
gollark: COVID-19 is coronavirus discovered in 2019 or something.
gollark: The effect of something on you tells you not very much about the effect in general.
gollark: I've heard that immunology, like much of biology, is hellishly complex, and it's very hard to predict what a thing actually does .
gollark: I mostly trust medical regulators to not be utterly awful.

See also

References

Citations
  1. Black's Law Dictionary (6th ed.). 1999. p. 1436.
  2. Ribeiro, Aileen (2003). Dress and Morality. Berg Publishers. pp. 12–16. ISBN 978-1-85973-782-8.
  3. "Diodorus Siculus, Library, Book XII, chapter 21, section 1". Perseus Digital Library (in Latin). Retrieved 2019-08-11., Demosthenes Against Timocrates 139–43
  4. Chisholm, Hugh, ed. (1911). "Zaleucus" . Encyclopædia Britannica. 28 (11th ed.). Cambridge University Press. p. 951.
  5. Austin, Alison (2000-01-17). "Dyeing in the ancient world". unc.edu. Archived from the original on 2000-01-17. Retrieved 2019-08-11.
  6. "In Support of the Oppian Law by Cato the Censor. Rome (218 B.C.-84 A.D.). Vol. II. Bryan, William Jennings, ed. 1906. The World's Famous Orations". Bartleby. Retrieved 2019-08-11.
  7. Smith, William; William Wayte; G. E. Marindin (1890). "Census". A Dictionary of Greek and Roman Antiquities (third ed.). London: Albemarle Street. Retrieved 2006-05-25.
  8. Codex Theodosianus 14.10.2–3, tr. C. Pharr, "The Theodosian Code", p. 415
  9. Elliot, Charlene D. (1 May 2003). Colour Codification: Law, Culture and the Hue of Communication (PDF) (Thesis). Ottawa, Ontario: Carleton University. pp. 62–63. Retrieved 15 April 2019.
  10. Bradsher, Keith (26 February 2006). "From the Silk Road to the Superhighway, All Coin Leads to China". The New York Times. Retrieved 15 April 2019.
  11. Spence, Jonathan D. (1991). The Search for Modern China. W.W. Norton. ISBN 978-0-393-30780-1.
  12. de Groot, Jan Jakob Maria (1892). The Religious System of China. II. Brill Archive. pp. 451–452.
  13. Pomeranz, Kenneth (2002). "Political economy and ecology on the eve of industrialisation: Europe, China and the global conjuncture". American Historical Review. 107 (2): 425. doi:10.1086/532293.
  14. Ingram, John Kells (1911). "Sumptuary Laws" . In Chisholm, Hugh (ed.). Encyclopædia Britannica. 26 (11th ed.). Cambridge University Press. pp. 83–85.
  15. Harris, Victor (15 March 2005). Cutting Edge: Japanese Swords in the British Museum. Tuttle Publishing. p. 26. ISBN 978-0-8048-3680-7.
  16. Liu, Xinru (1998). Silk and Religion: An Exploration of Material Life and the Thought of People. Oxford University Press. p. 137. ISBN 0-19-564452-2.
  17. Piponnier & Mane 1997, pp. 114–41.
  18. Muzzarelli, M.G. (1999). Guardaroba medievale: Vesti e società dal XIII al XVI secolo. Bologna. pp. 268–85, 306–49. ISBN 8815071288.
  19. Summarized very succinctly in David Jacoby, "Silk Economics and Cross-Cultural Artistic Interaction: Byzantium, the Muslim World, and the Christian West" Dumbarton Oaks Papers 58 (2004: pp. 197–240) p. 206, with references.
  20. Piponnier & Mane 1997, pp. 139–41.
  21. Statute issued at Greenwich, 15 June 1574, 16 Elizabeth I, transcribed with modernized spelling, retrieved 6 October 2007.
  22. Luders 1963, p. 555, "13 Eliz. c. 19: An Acte for the making of Cappes".
  23. "statute cap – definition of statute cap in English". OxfordDictionaries.com. Retrieved 28 May 2017.
  24. Tomlins, Thomas Edlyne; Raithby, John (1811). Caps Act 1570 [13 Eliz. I. - A.D. 1570 Chapter XIX]. Internet Archive. The Statutes at Large, of England and of Great Britain: from Magna Carta to the Union of the Kingdoms of Great Britain and Ireland. IV. London, Great Britain: George Eyre and Andrew Strahan. pp. 315–317. OCLC 15609908.
  25. Luders 1963, p. 916–7, "39 Eliz. c. 18: An Acte for the reviving continuance explanacion perfecting and repealing of divers Statutes".
  26. Scarisbrick, Diana (1994). Jewellery in Britain 1066–1837 A Documentary, Social, Literary and Artistic Survey. Michael Russell (Publishing). p. 1. ISBN 0859551903.
  27. "Elizabethan Sumptuary Statutes". elizabethan.org. 2001-07-14. Retrieved 2019-08-11.
  28. The Wealth Of Nations, Book II, Chapter III, p. 346, para. 36.
  29. Legarini, Renato (March 2014). "L'importante e apparire: le leggi suntuarie a Siena e la loro funzione" [The important thing is to appear: the sumptuary laws in Siena and their function] (PDF). Accademia dei Rozzi (in Italian). 6. pp. 13–15.
  30. Riello, Giorgio (2012). La moda: Una storia dal Medioevo a oggi. Gius.Laterza & Figli Spa. ISBN 978-88-581-0462-0.
  31. Payne, History of Costume, p. 222.
  32. Netherton, Robin; Owen-Crocker, Gale R., eds. (2006). Medieval Clothing and Textiles. 2. Woodbridge, Suffolk, UK; Rochester, New York: Boydell Press. pp. 128–29. ISBN 1-84383-203-8.
  33. Kõhler, Carl: A History of Costume, Dover Publications reprint, 1963, from 1928 Harrap translation from the German, ISBN 0-486-21030-8, p. 289
  34. Lefébure, Ernest (1888). Embroidery and Lace: Their Manufacture and History from the Remotest Antiquity to the Present Day. p. 203.
  35. Linda M. Scott, Fresh Lipstick: Redressing Fashion and Feminism p. 24 ISBN 1-4039-6686-9
  36. "Colonial Laws of Massachusetts, 1651". Constitution.org. Retrieved 2019-08-11.
  37. Cleek, Ashley (16 March 2012). "Uzbekistan Goes After Islam with Clothing Ban and Cameras". Eurasianet. Retrieved 22 June 2013. A 1998 law forbids Uzbeks from wearing religious clothing in public.
  38. Hasan Aydin, University of Nevada, Reno: Headscarf (Hijab) Ban in Turkey: importance of veiling. "Turkey has implemented a ban on the use of the Hijab, or the headscarf, in state controlled areas like universities, government offices, and other public places."
  39. Lentze, Georg (2 April 2013). "Islamic headscarf debate rekindled in France". BBC. Retrieved 22 June 2013. Conspicuous signs of religious affiliation, including Islamic headscarves, are banned from French state schools, and full-face veils (burkas and niqabs) cannot be worn in public places.
  40. The German Strafgesetzbuch (Criminal Code) in §86a outlaws "use of symbols of unconstitutional organisations".
  41. Chauncey, George (1995). Gay New York: Gender, Urban Culture, and the Making of the Gay Male World, 1890–1940. Basic Books. pp. 169–175, nn. 55–58, 295–296, nn. 77–79. ISBN 0-465-02621-4.
  42. Berleth, Richard (1994) [1978]. The Twilight Lords (Barnes and Noble reprint ed.). p. 61. ISBN 1-56619-598-5. OCLC 32372143.
  43. Dunbar, John Telfer (1989) [1981]. The Costume of Scotland (Batsford ed.). pp. 50–105. ISBN 0-7134-2535-0.
  44. Bureau of Democracy, Human Rights, and Labor (8 November 2005). Bhutan: International Religious Freedom Report 2005 (Report). US Department of State.(two passages)
  45. Bhutanese Refugee Support Group, Ireland and UK (21 November 2000). Submission to the UN Committee on the Rights of the Child | NGO Response to Initial State Party Report: BHUTAN (CRC/C/3/Add.60) under the Convention of the Rights of the Child (Report). p. 4. Archived from the original on 27 September 2007. Retrieved 7 October 2007.
  46. Cooley, Thomas M. (1998) [1868]. Treatise on the Constitutional Limitations which Rest upon the Legislative Power of the States of the American Union (5th ed.). The Lawbook Exchange, Ltd.
  47. Brown, Everett Sommerville (1938). Ratification of the Twenty-First Amendment to the United States Constitution. University of Michigan Press.
  48. Washington State Initiative 229 (Report). Retrieved 5 August 2007.
  49. Johns-Manville Sales Corp. v. International Ass'n of Machinists, Local Lodge 1609, 621 F.2d 756, 760 (5th Cir. 1980)
  50. People v. King, 102 A.D.2d 710, 712 (N.Y. App. Div. 1st. Dept. 1984) (Carro, J., dissenting)
  51. John C. Fox, "An assessment of the current legal climate concerning smoking in the workplace", 13 St. Louis U. Pub. L. Rev. 591, 623–624 (1994)
  52. Lapham, Lewis (1 July 2003). "Notebook: Social hygiene". Harper's Magazine.
  53. Amiel, Barbara (10 September 2007). "Good luck if you've got nasty underclass tastes". Maclean's. Retrieved 24 September 2019.
  54. Bartlett, Will (19 October 1997). "A History of Alcohol". Portland Press Herald. Archived from the original on 5 December 2007.
  55. "Burton, Baker, Taft". Time magazine. 15 October 1928.
  56. Taft, Charles Phelps (10 December 1928). "Letters: Dec. 10, 1928 | No Taft could". Time Magazine.
  57. Herman v. State, 8 Ind. 545 (1855).
  58. Jane Lang McGrew, History of Alcohol Prohibition, published for the National Commission on Marihuana and Drug Abuse, 1971.

Bibliography

Further reading
  • Brundage, James (1987). Sumptuary Laws and Prostitution in Late Medieval Italy. Amsterdam: Elsevier.
  • Dubos, Paul (1888). Droit romain, le luxe et les lois somptuaires: économie politique de l'influence du luxe sur la répartition des richesses. Paris: Université de France, Faculté de droit de Paris. (2014 reprint. Hachette: Paris. ISBN 978-2013478199.)
  • Garlet, Tamara (2007). Le contrôle de l'apparence vestimentaire à Lausanne d'après les lois somptuaires bernoises et les registres du Consistoire de la Ville (1675–1706). University of Lausanne. www.rero.ch
  • Hayward, Maria (2009). Rich Apparel: Clothing and the Law in Henry VIII's England. Farnham: Ashgate.
  • Killerby, Catherine (2002). Sumptuary Law in Italy: 1200–1500. New York: Oxford University Press.
  • Miles, Deri Pode (1987). Forbidden Pleasures: Sumptuary Laws and the Ideology of Decline in Ancient Rome. University of London Press.
  • Panizza, Letizia (2000). Women in Italian Renaissance Society. Oxford: European Humanities Research Centre.
  • Zanda, Emanuela (2011). Fighting Hydra-Like Luxury: Sumptuary Laws in the Roman Republic. London: Bristol Classical Press.
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