- The "three wise men" with Phrygian caps to identify them as "orientals". 6th-century, Basilica of Sant'Apollinare Nuovo in Ravenna, Italy.
The Phrygian cap ( /( ) / ) or liberty cap is a soft conical cap with the apex bent over, associated in antiquity with several peoples in Eastern Europe and Anatolia, including Phrygia, Dacia, and the Balkans. During the French Revolution it came to signify freedom and the pursuit of liberty, although Phrygian caps did not originally function as liberty caps. The original cap of liberty was the Roman pileus , the felt cap of manumitted (emancipated) slaves of ancient Rome, which was an attribute of Libertas, the Roman goddess of liberty. In the 16th century, the Roman iconography of liberty was revived in emblem books and numismatic handbooks where the figure of Libertas is usually depicted with a pileus. The most extensive use of a headgear as a symbol of freedom in the first two centuries after the revival of the Roman iconography was made in the Netherlands, where the cap of liberty was adopted in the form of a contemporary hat. In the 18th century, the traditional liberty cap was widely used in English prints and from 1789 on in French prints, too; but it was not until the early 1790s, that the French cap of liberty was regularly used in the Phrygian form.
It is used in the coat of arms of certain republics or of republican state institutions in the place where otherwise a crown would be used (in the heraldry of monarchies). It thus came to be identified as a symbol of the republican form of government. A number of national personifications, in particular France's Marianne, are commonly depicted wearing the Phrygian cap.
|20 centime with Marianne on obverse|
|Obverse: Marianne wearing the Phrygian cap of liberty.||Reverse: Face value and French motto: "Liberté, égalité, fraternité".|
|This coin was minted from 1962 to 2001.|
By the 4th century BC (early Hellenistic period) the Phrygian cap was associated with Phrygian Attis, the consort of Cybele, the cult of which had by then become graecified. At around the same time, the cap appears in depictions of the legendary king Midas and other Phrygians in Greek vase-paintings and sculpture.Such images predate the earliest surviving literary references to the cap.
By extension, the Phrygian cap came to be applied to several other non-Greek-speaking peoples ("barbarians" in the classical sense) as well. Most notable of these extended senses of "Phrygian" were the Trojans and other western Anatolian peoples, who in Greek perception were synonymous with the Phrygians, and whose heroes Paris, Aeneas, and Ganymede were all regularly depicted with a Phrygian cap. Other Greek earthenware of antiquity also depict Amazons and so-called "Scythian" archers with Phrygian caps. Although these are military depictions, the headgear is distinguished from "Phrygian helmets" by long ear flaps, and the figures are also identified as "barbarians" by their trousers. The headgear also appears in 2nd-century BC Boeotian Tanagra figurines of an effeminate Eros, and in various 1st-century BC statuary of the Commagene, in eastern Anatolia. Greek representations of Thracians also regularly appear with Phrygian caps, most notably Bendis, the Thracian goddess of the moon and the hunt, and Orpheus, a legendary Thracian poet and musician.
While the Phrygian cap was of wool or soft leather, in pre-Hellenistic times the Greeks had already developed a military helmet that had a similarly characteristic flipped-over tip. These so-called "Phrygian helmets" (named in modern times after the cap) were usually of bronze and in prominent use in Thrace, Dacia, Magna Graecia and the rest of the Hellenistic world from the 5th century BC up to Roman times. Due to their superficial similarity, the cap and helmet are often difficult to distinguish in Greek art (especially in black-figure or red-figure earthenware) unless the headgear is identified as a soft flexible cap by long earflaps or a long neck flap. Also confusingly similar are the depictions of the helmets used by cavalry and light infantry (cf. Peltasts of Thrace and Paeonia), whose headgear – aside from the traditional alopekis caps of fox skin – also included stiff leather helmets in imitation of the bronze ones.
The Greek concept passed to the Romans in its extended sense, and thus encompassed not only to Phrygians or Trojans (which the Romans also generally associated with the term "Phrygian"), but also the other near-neighbours of the Greeks. On Trajan's Column, which commemorated Trajan's epic wars with the Dacians (101–102 and 105–106 AD), the Phrygian cap adorns the heads of Trajan's Dacian prisoners. The prisoner, accompanying Trajan in the monumental, 3 m tall statue of Trajan in the ancient Turkish city of Laodicea, is wearing a Phrygian Cap. Parthians appear with Phrygian caps in the 2nd-century Arch of Septimius Severus, which commemorates Roman victories over the Parthian Empire. Likewise with Phrygians caps, but for Gauls, appear in 2nd-century friezes built into the 4th century Arch of Constantine.
The Phrygian cap reappears in figures related to the first to fourth century religion Mithraism. This astrology-centric Roman mystery cult (cultus) projected itself with pseudo-Oriental trappings (known as perserie in scholarship) in order to distinguish itself from both traditional Roman religion and from the other mystery cults. In the artwork of the cult (e.g. in the so-called "tauroctony" cult images), the figures of the god Mithras as well as those of his helpers Cautes and Cautopates are routinely depicted with a Phrygian cap. The function of the Phrygian cap in the cult are unknown, but it is conventionally identified as an accessory of its perserie.
Early Christian art (and continuing well into the Middle Ages) build on the same Greco-Roman perceptions of (Pseudo-)Zoroaster and his "Magi" as experts in the arts of astrology and magic, and routinely depict the "three wise men" (that follow a star) with Phrygian caps.
In late Republican Rome, a soft felt cap called the pileus served as a symbol of freemen (i.e. non-slaves), and was symbolically given to slaves upon manumission, thereby granting them not only their personal liberty, but also libertas— freedom as citizens, with the right to vote (if male). Following the assassination of Julius Caesar in 44 BC, Brutus and his co-conspirators instrumentalized this symbolism of the pileus to signify the end of Caesar's dictatorship and a return to the (Roman) republican system.
These Roman associations of the pileus with liberty and republicanism were carried forward to the 18th-century, when the pileus was confused with the Phrygian cap, with the Phrygian cap then becoming a symbol of those values.
In 1675, the anti-tax and anti-nobility Stamp-Paper revolt erupted in Brittany and north-western France, where it became known as the bonnets rouges uprising after the blue or red caps worn by the insurgents. Although the insurgents are not known to have preferred any particular style of cap, the name and color stuck as a symbol of revolt against the nobility and establishment. Robespierre would later object to the color, but was ignored.
The use of a Phrygian-style cap as a symbol of revolutionary France is first documented in May 1790, at a festival in Troyes adorning a statue representing the nation, and at Lyon, on a lance carried by the goddess Libertas.To this day the national allegory of France, Marianne, is shown wearing a red Phrygian cap.
By wearing the bonnet rouge and sans-culottes ("without silk breeches"), the Parisian working class made their revolutionary ardor and plebeian solidarity immediately recognizable. By mid-1791, these mocking fashion statements included the bonnet rouge as Parisian hairstyle, proclaimed by the Marquis de Villette (12 July 1791) as "the civic crown of the free man and French regeneration." On 15 July 1792, seeking to suppress the frivolity, François Christophe Kellermann, 1st Duc de Valmy, published an essay in which the Duke sought to establish the bonnet rouge as a sacred symbol that could only be worn by those with merit. The symbolic hairstyle became a rallying point and a way to mock the elaborate wigs of the aristocrats and the red caps of the bishops. On 6 November 1793, the Paris city council declared it the official hairstyle of all its members.
The bonnet rouge on a spear was proposed as a component of the national seal on 22 September 1792 during the third session of the National Convention. Following a suggestion by Gaan Coulon, the Convention decreed that convicts would not be permitted to wear the red cap, as it was consecrated as the badge of citizenship and freedom. In 1792, when Louis XVI was induced to sign a constitution, popular prints of the king were doctored to show him wearing the bonnet rouge.The bust of Voltaire was crowned with the red bonnet of liberty after a performance of his Brutus at the Comédie-Française in March 1792.
During the period of the Reign of Terror (September 1793 – July 1794), the cap was adopted defensively even by those who might be denounced as moderates or aristocrats and were especially keen to advertise their adherence to the new regime. The caps were often knitted by women known as tricoteuses , who sat beside the guillotine during public executions in Paris and supposedly continued knitting in between executions. [ failed verification ] The spire of Strasbourg Cathedral was crowned with a bonnet rouge in order to prevent it from being torn down in 1794.
In 1814, the Acte de déchéance de l'Empereur decision formally deposed the Bonapartes and restored the Bourbon regime, who in turn proscribed the bonnet rouge, La Marseillaise and Bastille Day celebrations. The symbols reappeared briefly in March–July 1815 during "Napoleon's Hundred Days", but were immediately suppressed again following the second restoration of Louis XVIII on 8 July 1815.
The symbols resurfaced again during the July Revolution of 1830, after which they were reinstated by the liberal July Monarchy of Louis Philippe I, and the revolutionary symbols—anthem, holiday, and bonnet rouge—became "constituent parts of a national heritage consecrated by the state and embraced by the public."
The republican associations with the bonnet rouge were adopted as the name and emblem of a French satirical republican and anarchist periodical published between 1913 and 1922 by Miguel Almereyda that targeted the Action française, a royalist, counter-revolutionary movement on the extreme right.
The anti-tax associations with the bonnet rouge were revived in October 2013, when a French tax-protest movement called the Bonnets Rouges used the red revolution-era Phrygian cap as a protest symbol. By means of large demonstrations and direct action, which included the destruction of many highway tax portals, the movement successfully forced the French government to rescind the tax.
In the 18th century, the cap was often used in English political prints as an attribute of Liberty. In the years just prior to the American Revolutionary War of independence from Great Britain, Americans copied or emulated some of those prints in an attempt to visually defend their inherited liberties as Englishmen.Later, the symbol of republicanism and anti-monarchial sentiment appeared in the United States as headgear of Columbia, who in turn was visualized as a goddess-like female national personification of the United States and of Liberty herself. The cap reappears in association with Columbia in the early years of the republic, for example, on the obverse of the 1785 Immune Columbia pattern coin, which shows the goddess with a helmet seated on a globe holding in a right hand a furled U.S. flag topped by the liberty cap.
Starting in 1793, U.S. coinage frequently showed Columbia/Liberty wearing the cap. The anti-federalist movement likewise instrumentalized the figure, as in a cartoon from 1796 in which Columbia is overwhelmed by a huge American eagle holding a Liberty Pole under its wings.The cap's last appearance on circulating coinage was the Walking Liberty Half Dollar, which was minted through 1947 (and reused on the current bullion American Silver Eagle).
The U.S. Army has, since 1778, utilized a "War Office Seal" in which the motto "This We'll Defend" is displayed directly over a Phrygian cap on an upturned sword. It also appears on the state flags of West Virginia (as part of its official seal), New Jersey, and New York, as well as the official seal of the United States Senate, the state of Iowa, the state of North Carolina (as well as the arms of its Senate,) and on the reverse side of the Seal of Virginia.
In 1854, when sculptor Thomas Crawford was preparing models for sculpture for the United States Capitol, Secretary of War Jefferson Davis insisted that a Phrygian cap not be included on a Statue of Freedom , on the grounds that "American liberty is original and not the liberty of the freed slave". The cap was not included in the final bronze version that is now in the building.
Many of the anti-colonial revolutions in Latin America were heavily inspired by the imagery and slogans of the American and French Revolutions. As a result, the cap has appeared on the coats of arms of many Latin American nations. The coat of arms of Haiti includes a Phrygian cap to commemorate that country's foundation by rebellious slaves.
The cap had also been displayed on certain Mexican coins (most notably the old 8-reales coin) through the late 19th century into the mid-20th century. Today, it is featured on the coats of arms or national flags of Argentina, Bolivia, Colombia, Cuba, El Salvador, Haiti, Nicaragua and Paraguay.
The Phrygian cap in Latin American coats of arms
Fasces is a bound bundle of wooden rods, sometimes including an axe with its blade emerging. The fasces had its origin in the Etruscan civilization and was passed on to ancient Rome, where it symbolized a magistrate's power and jurisdiction. The axe originally associated with the symbol, the Labrys the double-bitted axe, originally from Crete, is one of the oldest symbols of Greek civilization. To the Romans, it was known as a bipennis.
Libertas is the Roman goddess and personification of liberty. She became a politicised figure in the Late Republic, featured on coins supporting the populares faction, and later those of the assassins of Julius Caesar. Nonetheless, she sometimes appears on coins from the imperial period, such as Galba's "Freedom of the People" coins during his short reign after the death of Nero. She is usually portrayed with two accoutrements: the rod and the soft pileus, which she holds out, rather than wears.
In classical antiquity, the cornucopia, also called the horn of plenty, was a symbol of abundance and nourishment, commonly a large horn-shaped container overflowing with produce, flowers or nuts.
A helmet is a form of protective gear worn to protect the head. More specifically, a helmet complements the skull in protecting the human brain. Ceremonial or symbolic helmets without protective function are sometimes worn. Soldiers wear helmets, often made from lightweight plastic materials.
The coat of arms of the state of New York was formally adopted in 1778, and appears as a component of the state's flag and seal.
Marianne has been the national personification of the French Republic since the French Revolution, as a personification of liberty, equality, fraternity and reason, and a portrayal of the Goddess of Liberty.
The concept of liberty has frequently been represented by personifications, often loosely shown as a female classical goddess. Examples include Marianne, the national personification of the French Republic and its values of Liberté, Égalité, Fraternité, the female Liberty portrayed on United States coins for well over a century, and many others. These descend from images on ancient Roman coins of the Roman goddess Libertas and from various developments from the Renaissance onwards. The Dutch Maiden was among the first, re-introducing the cap of liberty on a liberty pole featured in many types of image, though not using the Phrygian cap style that became conventional.
The coat of arms of the Argentine Republic or Argentine shield was established in its current form in 1944, but has its origins in the seal of the General Constituent Assembly of 1813. It is supposed that it was chosen quickly because of the existence of a decree signed on February 22 sealed with the symbol. The first mention of it in a public document dates to March 12 of that same year, in which it is stated that the seal had to be used by the executive power, that is, the second triumvirate. On April 13 the National Assembly coined the new silver and gold coins, each with the seal of the assembly on the reverse, and on April 27 the coat of arms became a national emblem. Although the coat of arms is not currently shown on flags, the Buenos Aires-born military leader Manuel Belgrano ordered to paint it over the flag he gave to the city of San Salvador de Jujuy, and during the Argentine War of Independence most flags had the coat of arms.
A hat is a head covering which is worn for various reasons, including protection against weather conditions, ceremonial reasons such as university graduation, religious reasons, safety, or as a fashion accessory. In the past, hats were an indicator of social status. In the military, hats may denote nationality, branch of service, rank or regiment. Police typically wear distinctive hats such as peaked caps or brimmed hats, such as those worn by the Royal Canadian Mounted Police. Some hats have a protective function. As examples, the hard hat protects construction workers' heads from injury by falling objects and a British police Custodian helmet protects the officer's head, a sun hat shades the face and shoulders from the sun, a cowboy hat protects against sun and rain and an ushanka fur hat with fold-down earflaps keeps the head and ears warm. Some hats are worn for ceremonial purposes, such as the mortarboard, which is worn during university graduation ceremonies. Some hats are worn by members of a certain profession, such as the Toque worn by chefs. Some hats have religious functions, such as the mitres worn by Bishops and the turban worn by Sikhs.
Mēn was a lunar god worshipped in the western interior parts of Anatolia. He is attested in various localised variants, such as Mēn Askaenos in Antioch in Pisidia, or Mēn Pharnakou at Ameria in Pontus.
The Great Seal of the State of Hawaii was designated officially by Act 272 of the 1959 Territorial Legislature and is based on the territorial seal. Modifications to the territorial seal included the use of the words "State of Hawaii" at the top and "1959" within the circle. Provisions for a seal for the state of Hawaii were enacted by the Territorial Legislature and approved by Governor William F. Quinn on June 8, 1959. The passage of the Admission Act in 1959, admitted Hawaii as the 50th State of the United States of America on August 21, 1959.
Horned helmets were worn by many people around the world. Headpieces mounted with animal horns or replicas were also worn, as in the Mesolithic Star Carr. These were probably used for religious ceremonial or ritual purposes. Horns tend to be impractical on a combat helmet. Much of the evidence for these helmets and headpieces comes from depictions rather than the items themselves.
A liberty pole is a wooden pole, or sometimes spear or lance, surmounted by a "cap of liberty", mostly of the Phrygian cap form outside the Netherlands. The symbol originated in the immediate aftermath of the assassination of the Roman dictator Julius Caesar by a group of Rome's Senators in 44 BC. Immediately after Caesar was killed the assassins, or Liberatores as they called themselves, went through the streets with their bloody weapons held up, one carrying a pileus carried on the tip of a spear. This symbolized that the Roman people had been freed from the rule of Caesar, which the assassins claimed had become a tyranny because it overstepped the authority of the Senate and thus betrayed the Republic.
The Seal of the Commonwealth of Virginia is the official seal of the Commonwealth of Virginia, a U.S. state. The state flag of Virginia consists of the obverse of the seal against a blue background. A state flag was first adopted at the beginning of the American Civil War in April 1861, readopted in 1912, and standardized by the General Assembly in February 1950. The flag may be decorated with a white fringe along the fly; this is usually done when the flag is displayed indoors.
The Efígie da República is used as a national personification, both in Brazil and in Portugal, symbolizing the Republic.
The pileus was a brimless, felt cap worn in Ancient Greece, Etruria, Illyria, Pannonia and surrounding regions, later also introduced in Ancient Rome. In the 5th century BC a bronze version began to appear in Ancient Greece and during the Hellenistic era it became a popular infantry helmet. It occasionally had a horsehair crest. The Greek πιλίδιον and Latin pilleolus were smaller versions, similar to a skullcap. The plis, an Albanian felt cap, originated from a similar felt cap worn by the Illyrians, and is worn even today in Albania and Kosovo.
Lady Justice is an allegorical personification of the moral force in judicial systems. Her attributes are a blindfold, a balance, and a sword. She often appears as a pair with Prudentia, who holds a mirror and a snake.
National symbols of France are emblems of the French nation, and are the cornerstone of the republican tradition.
Symbolism in the French Revolution was a device to distinguish and celebrate the main features of the French Revolution and ensure public identification and support. In order to effectively illustrate the differences between the new Republic and the old regime, the leaders needed to implement a new set of symbols to be celebrated instead of the old religious and monarchical symbolism. To this end, symbols were borrowed from historic cultures and redefined, while those of the old regime were either destroyed or reattributed acceptable characteristics. New symbols and styles were put in place to separate the new, Republican country from the monarchy of the past. These new and revised symbols were used to instill in the public a new sense of tradition and reverence for the Enlightenment and the Republic.