Calvitity, evil of the century? Even if it is a natural phenomenon that affects about half of men after 50 years, it now feeds alarmist speeches. So much so that opportunistic votes rise to “heal” it. In full effervescence, the world market for hair transplantation could amount to $ 52 billion by 2028. Without forgetting the related markets of lotions, shampoos, postages and other psychiatrists (because hair loss often requires psychological assistance).
Rather underrepresented in popular culture, dismissed people today suffer from a social stigma that invisits them in advertising, films, cartoons. The problem is not new. Historically, hair has always been a meaningful sociological object. Brand of power, the fleece of the Merovingian kings was cut when they renounced the throne. Attributes of femininity, certain hair was brutally shaved at the Liberation in 1944 and 1945, for the French suspected of “horizontal” collaboration.
Veni, vidi, baldness
In ancient Rome, the hair is a badge of virility, of masculinity, but also of morality. The importance of this character is also part of the nickname of the Romans (or cognomen), which is generally inspired by a physical trait: Rufus “Le Roux”, Crispus “Le Frérice”, Caluus “The Bald” … Unsurprisingly, this hair obsession has given rise to many writings, like an amazing Praise of baldness Signed by the Greek philosopher Synesios of Cyrene (370-413 after J.-C.) which responds to a Hair praise Written by Dion Chrysostome (or Dion of Prucia), Greek speaker of ier and IIe centuries.
In this context, woe to Capillum deficientem! At the time, it is considered that external beauty reflects inner beauty, that is to say morality, virtue, piety. If the rare hair of the old man reveals a form of wisdom linked to experience, the peeled skull of the young man attracts the mockery. The comedies and shows of antiquity strengthen this prejudice. Bats embody either stupid and cuckold characters or depraved vicious.
At the forum, senators, magistrates and striking tribunes are vilified, mocked, hués. And against all odds, women are also targeted by this hair vindictive.
Perhaps because Roman society is shaving the heads of its downgrades (slaves, condemned to forced labor), a whole panoply of moral disorders are attributed to the dismisses: drunkenness, dirt, stupidity, debauchery, maliciousness … and in particular a unbridled sexuality. Which, according to the Greek philosopher Aristotle, would cause hair loss: “The phlegm, during coitus, agitates and heats up in their heads and, carrying the epidermis, burns the root of the hair and the latter fall.”
Pauv ‘bald!
But it is truly in the political arena of ancient Rome that baldness will drop heads. At the forum, senators, magistrates and striking tribunes are vilified, mocked, hués. During a trial held at Ier century BC, one of the rhetoricians thus challenges judges: “He who always has his head and shaved eyebrows, so that we cannot say that he is on his person a single hair of an honest man.” The speakers love jokes on the physique of their opponents, intended to scuttle their authority, to discredit their speech. We can really lose an electoral campaign because of a too naked skull!
Against all expectations, women are also targeted by this hair vindicte. “In Roman women, the rare hair is not trivial either, because it deprives it of its beauty and it can be, potentially, an obstacle to the fact of filling the social duty assigned to it: marrying to make children”explain Caroline Husquin and Robinson Baudry, authors of the book Bat – History of prejudice in ancient Romepublished in April 2025 (Armand Colin). Roman society considers female hairstyles as social markers. The hair detached from the virgin woman (or the lover) indicate her availability, as opposed to the braids of the matron which betray her condition of wife.
Ash of donkey penis or bear fat as remedies of the time
Synonymous with shame or dishonor, a pretext for mockery and jibes, baldness is humiliating for the Romans of Antiquity. Fortunately, many medical treaties list methods to fight it. “It is estimated that the ash of donkey penis, crushed with lead and oil and applied to the shaved head, thickens the hair and prevents it from whitening”recommends the naturalist and writer Pliny the old (23-79 after J.-C.). “When you grind hazelnuts with pork or bear fat and apply this preparation to the parts with alopecia, the hair or the hair grows up”adds the Latin writer Quintus Gargilius Martialis (210-260), author of the treaty Remedies from vegetables and fruits.
It is clear, however, that these processes use more symbolism than therapeutic science. If we use bear fat, for example, it is to reproduce the capillary vitality of the Ursid. In addition, many lotions use a fern called “capillary”. Did these treatments have the slightest efficiency? “Probably notdecide Caroline Husquin and Robinson Baudry. What should be noticed, however, is the very high frequency of the recipes offered in sources (encyclopedic or medicine treaties). This is not trivial because it shows that the question is not taken lightly. ”
If these remedies do not work, it is always possible to hide the sparse locks under wigs, “borrowing hair” made from vegetable fibers or authentic loops taken from congeners. At the time, the hair of the populations of Germania, with blond or red bursts, were particularly coveted. Cons, colorful lotions and strips can also hide shameful baldness. Julius Caesar fell back on a laurel wreath, which the Senate had authorized him to carry permanently.
Did you know?
Julius Caesar was very complexed by his baldness, perceived as a sign of discredit which could be used to qualify a bad governor. The authorization given by the Senate to permanently carry the laurel wreath was for him a real relief! pic.twitter.com/lcprxqjff– Imperator Quintus 🏛 (@quintusfrl) May 11, 2025
What to conclude from this excursion in the sandals (and the cups) of our ancestors? First of all that modern, extremely negative perception of baldness is not inevitable. In Antiquity, “Calvitity could be associated with effemination, which is not the case in our time and can only surprise usnote Caroline Husquin and Robinson Baudry. Then it could be interpreted as the consequence of excessive consumption of wine. These beliefs are without scientific foundation and show that stereotypes most often have no backgrounds of truth. In our opinion, this is one of the main lessons of this detour through antiquity: the perception of the body is contingent, specific to eras and given societies. ” Let it be said!
