Pompeii
Page 3
8. These look like obvious mooring rings for boats on the wall near the Marine Gate. Almost certainly the coastline changed over the last hundred years of the town’s life, leaving these rings high and dry.
Even more surprisingly, there is debate too about the basic dates – not only the date of the big earthquake (which might just as well have taken place in 63 as 62), but also of the eruption itself. I shall be using the traditional dating of 24 and 25 August 79 throughout this book, which is what we now read in Pliny’s account. But there is good reason to think that the disaster happened later in the year, during the autumn or winter. For a start, if you go back to the different medieval manuscripts of Pliny’s Letters, you find that they give all kinds of different dates for the eruption (for Roman dates and numerals were always liable to be miscopied by medieval scribes). It is also the case that a suspiciously large quantity of autumnal fruits are in evidence in the remains and that many of the victims appear to be wearing heavy-duty, woollen clothes, hardly suitable garments for a hot Italian summer – although what people choose to put on as they make their escape through the debris of a volcanic eruption may not be a good indicator of the seasonal weather. More clinching evidence comes in the shape of a Roman coin, found in Pompeii in a context where it could not have been dropped by looters. Specialists think that the earliest this coin could have been minted was September 79.
9. Allied bombing in 1943 did terrible damage to Pompeii, destroying many major buildings. This shows the condition of the House of Trebius Valens after the raids. Many of the bombed buildings were so expertly rebuilt after the war that you would never guess that they had been, to all intents and purposes, destroyed again.
10. An excavation of the 1930s. Pompeian houses do not emerge from the ground in a pristine state. In fact, the force of the eruption means that they look rather as if they had been bombed. Here the painted plaster of the upper floor has collapsed into the rooms below.
The fact is that we know both a lot more and a lot less about Pompeii than we think.
The two lives of Pompeii
There is an old archaeological joke that Pompeii has died twice: first, the sudden death caused by the eruption; second the slow death that the city has suffered since it began to be uncovered in the mid eighteenth century. Any visit to the site will show exactly what that second death means. Despite the heroic efforts of the Pompeian archaeological service, the city is disintegrating, weeds overgrow many of the areas that are off-limits to visitors, some of the once brilliantly coloured paintings left in place on the walls have faded to almost nothing. It is a gradual process of dilapidation, aggravated by earthquakes and mass tourism, and given an extra helping hand by the rough methods of the early excavators (though, to be honest, many of the fine wall paintings that they hacked out and deposited in the museum have fared better than those left in their original context); by Allied bombing campaigns in 1943 (Ill. 9) which wrecked several areas of the town (most visitors have no clue that considerable parts of the Large Theatre, for example, and of the Forum, as well as of some of the most celebrated houses, were almost entirely rebuilt after the war, or that the on-site restaurant was planted on one area of particularly devastating bomb damage); and by thieves and vandals, for whom the archaeological site, large and hard to police, is an enticing target (in 2003 a couple of newly excavated frescoes were prised off their wall, to be found three days later at a nearby builder’s yard).
But equally the city has had two lives: one, in the ancient world itself; the other, the modern re-creation of ancient Pompeii that we now visit. This tourist site still tries to preserve the myth of an ancient town ‘frozen in time’, one into which we can walk as if it was only yesterday. It is, in fact, striking that, although Roman Pompeii lies many feet below modern ground level, the entrances to the site are laid out so that we get little sense that we are going down to it; the world of the ancients merges almost seamlessly with our own. Yet, look a little harder, and we find that it exists in that strange no-man’s land between ruin and reconstruction, antiquity and the present day. For a start, much of it is heavily restored, and not just after the wartime bomb damage. It comes as quite a shock to look at photographs of the buildings as they were excavated (Ill. 10), and to see in what a poor state most of them were found. Some, it is true, have been left just like that. But others have been smartened up, their walls patched and rebuilt, to hold new roofs – primarily to protect the structure and decoration, but often taken by visitors for miraculous survivals from the Roman period.
More than that, the city has been given a new geography. We now navigate Pompeii using a series of modern street names: amongst them, Via dell’Abbondanza (the main east–west thoroughfare leading directly to the Forum, named after the figure of the goddess Abundance carved on one of the street fountains), Via Stabiana (intersecting Abbondanza and leading south towards the town of Stabia), and Vicolo Storto (Twisty Lane, so-called for obvious reasons). We have almost no idea what these streets were called in the Roman world. One surviving inscription seems to suggest that what we call the Via Stabiana was then the Via Pompeiana, while referring also to two other streets (Via Jovia, that is Jupiter Street; Via Dequviaris, perhaps connected with the town council or decuriones) which cannot be pinpointed. But it may well be that many did not have specific names in the modern way. Certainly there were no street signs, and no system of using street name and house number to give an address. Instead people used local landmarks: one landlord, for example, had his jars of wine delivered (as we can still read round the top of one): ‘To Euxinus [which translates roughly as ‘Mr Hospitality’], the innkeeper, at Pompeii, near the Amphitheatre’.
We have likewise given modern names to the town gates, calling them after the place or direction they faced: the Nola Gate, the Herculaneum Gate, the Vesuvius Gate, the Marine Gate (towards the sea) and so on. In this case, we have a rather clearer idea of what the ancient names might have been. What we call Herculaneum Gate, for example, was to the Roman inhabitants the Porta Saliniensis or Porta Salis, that is ‘Salt Gate’ (after the nearby saltworks). Our Marine Gate may well have been called the Forum Gate, or so a few scraps of ancient evidence combined with some plausible modern deduction suggest; after all, it not only faced the sea, but it was also the closest gate to the Forum.
In the absence of ancient addresses, modern gazetteers to the city use a late nineteenth-century system for referring to individual buildings. The same archaeologist who perfected the technique of casting the corpses, Giuseppe Fiorelli (one-time revolutionary politician, and the most influential director of the Pompeian excavations ever), divided Pompeii into nine separate areas or regiones; he then numbered each block of houses within these areas, and went on to give every doorway onto the street its own individual number. So, in other words, according to this now standard archaeological shorthand, ‘VI.xv.I’ would mean the first doorway of the fifteenth block of region six, which lies at the north-west of the city.
To most people, however, VI.xv.I is better known as the House of the Vettii. For, in addition to that bare modern numeration, most of the larger houses at least, as well as the inns and bars, have gained more evocative titles. Some of these go back to the circumstances of their first excavation: the House of the Centenary, for example, was uncovered exactly 1800 years after the destruction of the city, in 1879; the House of the Silver Wedding, excavated in 1893, was named in honour of the twenty-fifth wedding anniversary of King Umberto of Italy, celebrated in that same year – the house, ironically, being now better known than the royal marriage. Other names reflect particularly memorable finds: the House of the Menander is one; the House of the Faun another, named after the famous bronze dancing satyr, or ‘faun’, found there (Ill. 12), (its earlier name, the House of Goethe, went back to the son of the famous Johann Wolfgang von Goethe, who witnessed part of the excavation in 1830 very shortly before he died – but his sad story proved rather less memorable than the spritely sculpture). Very many, however,
like the House of the Vettii, have been named after their Roman occupants, as part of that much bigger project of repopulating the ancient town, and of matching up the material remains to the real people who once owned them, used them or lived in them.
This is an exciting, if sometimes dodgy, procedure. There are cases where we can be sure that we have made the right match. The house of the banker Lucius Caecilius Jucundus, for example, is almost certainly identified by his banking archives, which had been stored in the attic. Aulus Umbricius Scaurus, the most successful local manufacturer of garum (that characteristically Roman concoction of decomposing marine life, euphemistically translated as ‘fish sauce’), left his mark and his name on his own elegant property – with a series of mosaics, featuring jars of the stuff labelled with such slogans as ‘Fish sauce, grade one, from Scaurus’ manufactory’ (Ill. 57). The House of the Vettii, with its exquisite frescoes, has been confidently assigned to a pair of (probably) ex-slaves, Aulus Vettius Conviva and Aulus Vettius Restitutus. This is on the basis of two seal stamps and a signet ring with those names found in the front hall, plus a couple of election posters, or at least their ancient equivalent, painted up on the outside of the house (‘Restitutus is canvassing for ... Sabinus to be aedile’) – and on the assumption that another seal stamp found in another part of the house, this time naming Publius Crustius Faustus, belonged to some tenant living on the upper floor.
In many cases the evidence is far flimsier, relying on perhaps a single signet ring (which, after all, could just as easily have been dropped by a visitor as the owner), a name painted on a wine jar, or a couple of graffiti signed by the same person, as if graffiti artists always chose to write on their own home walls. One particularly desperate deduction has come up with the name of the man who owned the brothel in the town, and the high-spot for many modern as no doubt ancient visitors: it is Africanus. This is an argument based largely on a sad message scratched, by a client most likely, on the wall of one of the girls’ booths. ‘Africanus is dead’ (or literally ‘is dying’), it reads. ‘Signed young Rusticus, his school mate, grieving for Africanus’. Africanus, to be sure, may have been a local resident: or so we might guess from the fact that on a wall close-by someone of that name pledged their support in the local elections to Sabinus (the same candidate who had won Restitutus’ vote). But there is no reason at all to imagine that young Rusticus’ expression of post-coital misery, if that is what it was, was making any reference at all to the owner of the brothel.
The end result of this and other such over-optimistic attempts to track down the ancient Pompeians and put them back into their houses, bars and brothels is obvious: in the modern imagination, an awful lot of Pompeians have ended up in the wrong place. Or, to put it more generally, there is a large gap between ‘our’ ancient city and the city destroyed in 79 CE. In this book, I shall consistently be using the landmarks, finding aids and terminology of ‘our’ Pompeii. It would be confusing and irritating to give the Herculaneum Gate its ancient name of ‘Porta Salis’. The numeration invented by Fiorelli allows us quickly to pinpoint a location on a plan, and I shall be using it in the reference sections. And, incorrect as some of them may be, the famous names – House of the Vettii, House of the Faun, and so on – are much the easiest way of bringing a particular house or location to mind. Yet, I shall also be exploring that gap in more detail, thinking about how the ancient city has been turned into ‘our’ Pompeii, and reflecting on the processes by which we make sense of the remains that have been uncovered.
In stressing those processes, I am being both up to the minute and, in a sense, returning to a more nineteenth-century experience of Pompeii. Of course, nineteenth-century visitors to the city, like their twenty-first-century counterparts, enjoyed the illusion of stepping back in time. But they were also intrigued by the ways in which the past was revealed to them: the ‘how’ as well as the ‘what’ we know of Roman Pompeii. We can see this in the conventions of their favourite guidebooks to the site, above all Murray’s Handbook for Travellers in Southern Italy, first published in 1853 to cater for the beginning of mass tourism (rather than Grand Tourists) to the site. The railway line had opened in 1839 and became the favoured method of transport for visitors, and they were serviced by a tavern near the station where they could take lunch after their exertions among the ruins. This was a place of fluctuating fortunes (in 1853 it supposedly had ‘a very civil and obliging landlord’, by 1865 readers were recommended not to tuck in without coming to ‘an agreement as to the charge beforehand with mine host’). But it was the germ of the vast industry of snacks, fruit and, especially, bottled water that now dominates the outskirts of the site.
Murray’s Handbook repeatedly engaged these Victorian visitors with the problems of interpretation, sharing the various competing theories about what some of the major public buildings that had been discovered were for. Was the building we call the macellum (market), in the Forum, really a market? Or was it a temple? Or was it a combination of a shrine and a café? (As we shall see, many such questions of function have not yet been resolved, but modern guidebooks tend to deprive their readers of – they would say spare them – the problems and controversies.) They are even careful to note, along with the description of each ancient building, the date and circumstances of its rediscovery. It is as if those early visitors were supposed to keep two chronologies running in their heads at the same time: on the one hand, the chronology of the ancient city itself and its development; on the other, the history of Pompeii’s gradual re-emergence into the modern world.
We might even imagine that the famous stunts in which dead bodies or other notable finds were conveniently ‘discovered’, just as visiting dignitaries happened to be passing, were another aspect of the same preoccupations. We tend now to laugh at the crudeness of these charades and the gullibility of the audience (could visiting royalty have been so naive as to imagine that such wondrous discoveries just happened to be made at the very moment of their own arrival?). But, as often, the tricks of the tourist trade reveal the hopes and aspirations of the visitors as much as they expose the guile of the locals. Here the visitors wanted to witness not just the finds themselves, but the processes of excavation that brought the past to light.
These are some of the issues that I wish to bring back into the frame.
A city of surprises
Pompeii is full of surprises. It makes even the most hard-nosed and well-informed specialists rethink their assumptions about life in Roman Italy. A large pottery jar with a painted label advertising its contents as ‘Kosher Garum’ reminds us that men like Umbricius Scaurus might be looking to serve the niche market of the local Jewish community (with a guarantee of no shellfish among the now unrecognisable ingredients of that rotten concoction). A wonderful ivory statuette of the Indian goddess Lakshmi, found in 1938 in a house now called after it ‘The House of the Indian Statuette’, encourages us to think again about Rome’s connections with the Far East (Ill. 11). Did it come via a Pompeian trader, a souvenir of his travels? Or maybe via the trading community of Nabataeans (from modern Jordan) who lived at nearby Puteoli? Almost equally unexpected was the recent discovery of a monkey’s skeleton scattered, unrecognised by earlier excavators, among the bones in the storerooms on the site. An exotic pet perhaps – or, more likely, a performing animal, in street-theatre or circus, trained to amuse.
11. This ivory statuette of the Indian goddess Lakshmi offers a glimpse of the wide multicultural links of Pompeii. Goddess of fertility and beauty, she is depicted nearly naked apart from her lavish jewels.
It is a city of the unexpected, simultaneously very familiar to us and very strange indeed. A town in provincial Italy, with horizons no further than Vesuvius, it was at the same time part of an empire that stretched from Spain to Syria, with all the cultural and religious diversity that empires so often bring. The famous words ‘Sodom’ and ‘Gomora’ written in large letters on the walls of the dining room of a relatively modest house on the Via dell
’Abbondanza (assuming that they are not the gloomy observation of some later looter) give us more than an eyewitness comment – or joke – on the morality of Pompeian social life. They remind us that this was a place in which the words of the Book of Genesis (‘Then the Lord rained upon Sodom and Gomorrah brimstone and fire from the Lord out of heaven’) as well as the works of Virgil must have rung a bell with at least some inhabitants.
A small-town community with – once we leave the women, children and slaves out of the equation – a citizen body of just a few thousand men, no bigger than a village or the student union of a small university, it nonetheless has a more forceful impact on the mainline narrative of Roman history than we tend to imagine. As we shall see in Chapter 1.