Roy Brown Ward’s “Women in Roman Baths” explores the
relationship and acceptance of women in this setting in ancient Rome. Studies
relating to the cultural patterns of the ancient world show an interesting
segment of historical subjects’ lives.
From studying documents and archeological evidence of Roman bath culture, Ward ponders a question that this article addresses about women’s presence in the bathhouses. He shows that at one time most women, even Christians, bathed in the public baths nude and sometimes in the company of men. However, women’s status in the bathhouses emerged over time.
Ward first explains how in the second century B.C. Roman baths expanded from their Greek predecessors into rooms with many baths and hot water. These bathing rooms began to be an important part of the Romans’ social lives, and it was a signal of a social reorganization with women able to attend. Archeological evidence, such as Stabian baths and Forum baths from Pompeii, shows that in the second century B.C., women could attend the baths; however, the facilities were certainly not as large or elaborate. Clearly, from the archeological and literary evidence, during the second century B.C., men and women had “separate but not equal facilities.”
However, as archeology shows, the situation changed for women around the time of Augustus and Claudius with bathing houses having non-separated areas for men and women. The Capito baths in Asia Minor are the best early examples of non-segregated bathing facilities. These bathing houses were built around 47-52 A.D., and they are still intact making them wonderful artifacts explaining women’s status in the baths. Another archeology discovery in Rome is the Herculaneum baths with one room for all sexes to bathe.
During the first century, women definitely bathed alongside men as the literary record indicates. Some evidence, during the time of Augustus even indicates that women were romantically associated with men when they attended the bathing houses. Women who went to the baths were from all socio-economic backgrounds from prostitutes to wealthy married women. Women could even enjoy a message and exercise when they went to the bathhouse. It is clear from literary sources that into the second century, segregation among the sexes in the bathhouses took a turn because women attended and bathed in the same facilities with men.
Some evidence seems to indicate that Hadrian saw unsegregated bathing between the sexes as something a “bad emperor” would allow; therefore, he wanted to segregate the baths again. However, segregated bathing facilities for the sexes did not happen during his reign. There is no evidence to show that segregated bathhouses were built; however, men and women started using the baths at different times.
It is interesting to note that Christian sources, such as Clement do not chastise Christians from attending the bathing houses; however, some Christian leaders did not look favorably on unsegregated bathing. Jovinianus, a monk, did not see anything wrong with men and women bathing together. Jerome, an early church father, disapproved of not only women and men bathing together, but also he did not like even married women and virgins to bathe in the same facility. Nevertheless, public bathing was diminishing as private tubs became more in vogue.
Roy Bowen Ward’s examination of women and the Roman bathhouses suggests that women were very much a part of this Roman cultural experience, and they enjoyed attending bathhouses and bathing alongside the men.
Emperor Caracalla's Bathhouse
From studying documents and archeological evidence of Roman bath culture, Ward ponders a question that this article addresses about women’s presence in the bathhouses. He shows that at one time most women, even Christians, bathed in the public baths nude and sometimes in the company of men. However, women’s status in the bathhouses emerged over time.
Ward first explains how in the second century B.C. Roman baths expanded from their Greek predecessors into rooms with many baths and hot water. These bathing rooms began to be an important part of the Romans’ social lives, and it was a signal of a social reorganization with women able to attend. Archeological evidence, such as Stabian baths and Forum baths from Pompeii, shows that in the second century B.C., women could attend the baths; however, the facilities were certainly not as large or elaborate. Clearly, from the archeological and literary evidence, during the second century B.C., men and women had “separate but not equal facilities.”
However, as archeology shows, the situation changed for women around the time of Augustus and Claudius with bathing houses having non-separated areas for men and women. The Capito baths in Asia Minor are the best early examples of non-segregated bathing facilities. These bathing houses were built around 47-52 A.D., and they are still intact making them wonderful artifacts explaining women’s status in the baths. Another archeology discovery in Rome is the Herculaneum baths with one room for all sexes to bathe.
During the first century, women definitely bathed alongside men as the literary record indicates. Some evidence, during the time of Augustus even indicates that women were romantically associated with men when they attended the bathing houses. Women who went to the baths were from all socio-economic backgrounds from prostitutes to wealthy married women. Women could even enjoy a message and exercise when they went to the bathhouse. It is clear from literary sources that into the second century, segregation among the sexes in the bathhouses took a turn because women attended and bathed in the same facilities with men.
Some evidence seems to indicate that Hadrian saw unsegregated bathing between the sexes as something a “bad emperor” would allow; therefore, he wanted to segregate the baths again. However, segregated bathing facilities for the sexes did not happen during his reign. There is no evidence to show that segregated bathhouses were built; however, men and women started using the baths at different times.
It is interesting to note that Christian sources, such as Clement do not chastise Christians from attending the bathing houses; however, some Christian leaders did not look favorably on unsegregated bathing. Jovinianus, a monk, did not see anything wrong with men and women bathing together. Jerome, an early church father, disapproved of not only women and men bathing together, but also he did not like even married women and virgins to bathe in the same facility. Nevertheless, public bathing was diminishing as private tubs became more in vogue.
Roy Bowen Ward’s examination of women and the Roman bathhouses suggests that women were very much a part of this Roman cultural experience, and they enjoyed attending bathhouses and bathing alongside the men.
Emperor Caracalla's Bathhouse
Bibliography
Ward, Roy Bowen. “Women in Roman Baths.” The Harvard Theological Review 85:2 (April 1992): 125-147.
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