by Tom Standage
Similarly, Plato saw drinking as a way to test oneself, by submitting to the passions aroused by drinking: anger, love, pride, ignorance, greed, and cowardice. He even laid down rules for the proper running of a symposion, which should ideally enable men to develop resistance to their irrational urges and triumph over their inner demons. Wine, he declared, "was given [to man] as a balm, and in order to implant modesty in the soul, and health and strength in the body."
The symposion also lent itself to political analogies. To modern eyes, a gathering at which everyone drank as equals from a shared bowl appears to embody the idea of democracy. The symposion was indeed democratic, though not in the modern sense of the word. It was strictly for privileged men; but the same was true, in the Athenian form of democracy, of the right to vote, which was only extended to free men, or around a fifth of the population. Greek democracy relied on slavery. Without slaves to do all the hard work, the men would not have had enough leisure time to participate in politics.
Plato was suspicious of democracy. For one thing, it interfered with the natural order of things. Why should a man obey his father, or a scholar his teacher, if they were technically equals? Placing too much power in the hands of the ordinary people, Plato argued in his book The Republic, led inevitably to anarchy—at which point order could only be restored through tyranny. In The Republic, he depicted Socrates denouncing proponents of democracy as evil wine pourers who encouraged the thirsty people to overindulge in the "strong wine of freedom." Power, in other words, is like wine and can intoxicate when consumed in large quantities by people who are not used to it. The result in both cases is chaos. This is one of many allusions in The Republic to the symposion, nearly all of which are disparaging. (Plato believed, instead, that the ideal society would be run by an elite group of guardians, led by philosopher kings.)
In short, the symposion reflected human nature and had both good and bad aspects. But provided the right rules were followed, Plato concluded, the good in the symposion could outweigh the bad. Indeed, when he set up his academy, just outside Athens, where he taught philosophy for over forty years and did most of his writing, the symposion provided the model for his style of teaching. After each day of lectures and debates, he and his students ate and drank together, one chronicler noted, in order to "enjoy each other's company and chiefly to refresh themselves with learned discussion." Wine was served according to Plato's directions, in moderate quantities to ensure that the chief form of refreshment was intellectual; a contemporary observed that those who dined with Plato felt perfectly well the next day. There were no musicians or dancers, for Plato believed that educated men ought to be capable of entertaining themselves by "speaking and listening in turns in an orderly manner." Today, the same format survives as a framework for academic interchange, in the form of the scholarly seminar, or symposium, where participants speak in turn and discussion and argument, within proscribed limits, are encouraged.
An Amphora of Culture
With its carefully calibrated social divisions, its reputation for unparalleled cultural sophistication, and its encouragement of both hedonism and philosophical inquiry, wine embodied Greek culture. These values went along with Greek wine as it was exported far and wide. The distribution of Greek wine jars, or amphorae, provides archaeological evidence for Greek wine's widespread popularity and the far-reaching influence of Greek customs and values. By the fifth century BCE, Greek wine was being exported as far afield as southern France to the west, Egypt to the south, the Crimean Peninsula to the east, and the Danube region to the north. It was trade on a massive scale; a single wreck found off the southern coast of France contained an astonishing 10,000 amphorae, equivalent to 250,000 liters or 333,000 modern wine bottles. As well as spreading wine itself, Greek traders and colonists spread knowledge of its cultivation, introducing wine making to Sicily, southern Italy, and southern France, though whether viticulture was introduced to Spain and Portugal by the Greeks or the Phoenicians (a seafaring culture based in a region of modern-day Syria and Lebanon) is unclear.
A Celtic grave-mound found in central France, dating from the sixth century BCE, contained the body of a young noblewoman lying on the frame of a wagon, the wheels of which had been removed and laid alongside. Among the valuables found in the tomb was a complete set of imported Greek drinking vessels, including an enormous and elaborately decorated krater. Similar vessels have been found in other Celtic graves. Vast amounts of Greek wine and drinking vessels were also exported to Italy, where the Etruscans enthusiastically embraced the custom of the symposion to demonstrate their own sophistication.
Greek customs such as wine drinking were regarded as worthy of imitation by other cultures. So the ships that carried Greek wine were carrying Greek civilization, distributing it around the Mediterranean and beyond, one amphora at a time. Wine displaced beer to become the most civilized and sophisticated of drinks—a status it has maintained ever since, thanks to its association with the intellectual achievements of Ancient Greece.
4
The Imperial Vine
Baths, wine and sex ruin our bodies. But what makes life worth living except baths, wine and sex?
—Corpus Inscriptionis VI, 15258
Rome Versus Greece
BY THE MIDDLE of the second century BCE the Romans, a people from central Italy, had displaced the Greeks as the dominant power in the Mediterranean basin. Yet it was a strange sort of victory, since the Romans, like many other European peoples, liked to show how sophisticated they were by appropriating aspects of Greek culture. They borrowed Greek gods and their associated myths, adopted a modified form of the Greek alphabet, and imitated Greek architecture. The Roman constitution was modeled on Greek lines. Educated Romans studied Greek literature and could speak the language. All of this led some Romans to argue that Rome's supposed victory over Greece was, in reality, a defeat. As fine Greek statues were triumphantly brought into Rome after the sack of the Greek colony of Syracuse in 212 BCE, Cato the Elder, a curmudgeonly Roman who regarded the Greeks as a bad influence, remarked that "the vanquished have conquered us, not we them." He had a point.
Cato and other skeptics contrasted what they regarded as the weak, unreliable, and self-indulgent nature of the Greeks with the Romans' practical, no-nonsense manner. Although Greek culture had once had* many admirable qualities, they argued, it had since degenerated: The Greeks had become entranced by their glorious history and overly fond of wordplay and philosophizing. Yet for all these criticisms, there was no denying the debt the Romans owed to Greek culture. The paradoxical result was that while many Romans were wary of becoming too much like the Greeks, the Romans carried the intellectual and artistic legacy of the Greeks farther than ever before, as their sphere of influence expanded around the Mediterranean and beyond.
Wine offered one way to resolve this paradox, for the cultivation and consumption of wine provided a way to bridge Greek and Roman values. The Romans were proud of their origins and saw themselves as a nation of unpretentious farmers turned soldiers and administrators. After successful campaigns, Roman soldiers were often rewarded with tracts of farmland. The most prestigious crop to grow was the vine; by doing so, Roman gentleman farmers could convince themselves that they were remaining true to their roots, even as they also enjoyed lavish feasts and drinking parties in Greek-style villas.
Cato himself agreed that viticulture provided a way to reconcile the traditional Roman values of frugality and simplicity with Greek sophistication. Cultivating vines was honest and down-to-earth, but the resulting wine was a symbol of civilization. For the Romans, wine therefore embodied both where they had come from and what they had become. The military might of a culture founded by hardworking farmers was symbolized by the Roman centurion's badge of rank: a wooden rod cut from the sapling of a vine.
All Vines Lead to Rome
At the beginning of the second century BCE, Greek wine still dominated the Mediterranean wine trade and was the only product being exported
in significant quantities to the Italian peninsula. But the Romans were catching up fast, as wine making spread northward from the former Greek colonies in the south—the region known to the Greeks as "Oenotria," or "the land of the trained vines," which was under Roman rule by this time. The Italian peninsula became the world's foremost wine-producing region around 146 BCE, just as Rome became the leading Mediterranean power with the fall of Carthage in northern Africa and the sack of the Greek city of Corinth.
Just as they assimilated and then distributed so many other aspects of Greek culture, the Romans embraced Greece's finest wines and wine-making techniques. Vines were transplanted from Greek islands, enabling Chian wine, for example, to be grown in Italy. Winemakers began to make imitations of the most popular Greek wines, notably the seawater-flavored wine of Cos, so that Coan became a style rather than a mark of origin. Leading winemakers headed from Greece to Italy, the new center of the trade. By 70 CE, the Roman writer Pliny the Elder estimated that there were eighty wines of note in the Roman world, two-thirds of which were grown in Italy.
Such was the popularity of wine that subsistence farming could not meet demand, and the ideal of the noble farmer was displaced by a more commercial approach, based on large villa estates operated by slaves. Wine production expanded at the expense of grain production, so that Rome became dependent on grain imports from its African colonies. The expansion of the villa estates also displaced the rural population as small farmers sold their property and moved to the city. Rome's population swelled from around one hundred thousand in 300 BCE to around a million by 0 CE, making it the world's most populous metropolis. Meanwhile, as wine production intensified at the heart of the Roman world, consumption spread on its fringes. People adopted wine drinking, along with other Roman customs, wherever Roman rule extended—and beyond. Wealthy Britons put aside beer and mead in favor of wines imported from as far away as the Aegean; Italian wine was shipped as far as the southern Nile and northern India. In the first century, wine production in the Roman provinces of southern Gaul and Spain was stepped up to keep pace with demand, though Italian wines were still regarded as the best.
Wine was shipped from one part of the Mediterranean to another in freighters typically capable of carrying two thousand to three thousand clay amphorae, along with secondary cargoes of slaves, nuts, glassware, perfumes, and other luxury items. Some winemakers shipped their own wine; wrecks have been found in which the name of the winemaker on the amphorae matches the name cast into the anchor. The amphorae in which wine was shipped were generally regarded as disposable, nonre-turnable containers and were usually smashed when they had served their purpose. Thousands of amphora handles, with stamps indicating their place of origin, contents, and other information, have been found on rubbish heaps in Marseilles, Athens, Alexandria, and other Mediterranean ports, and in Rome itself. Analyzing these stamps makes it possible to map patterns of trade and see the influence of Roman politics on the wine business. Amphora handles from a 150-foot-high rubbish heap at the Horrea Galbana, a huge warehouse in'Rome, are mostly Spanish during the second century CE, following a mysterious decline of Italian production, possibly caused by plague. In the early third century, North African wines start to dominate after the rise to power of Septimius Severus in 193 CE. The merchants of Roman Spain had supported his rival, Albius Clodius, so he encouraged investment in the region around his hometown, Lepcis Magna (modern Tripoli), and favored wines from there instead.
Most of the best wine ended up in Rome itself. Arriving at the port of Ostia, a few miles to the southwest of Rome, a wine ship would be unloaded by a swarm of stevedores, skilled in handling the heavy and unwieldly amphorae across precarious gangplanks. Divers stood ready to rescue any amphorae that fell overboard. Once transferred into smaller vessels, the wine continued its journey up the river Tiber to the city of Rome. It was then manhandled into the dim cellars of wholesale warehouses and transferred into vast jars sunk into the ground to keep the contents cool. From here it was sold to retailers and transported in smaller amphorae through the city's narrow alleyways on handcarts. Juvenal, a Roman satirist of the early second century CE, gives the following impression of the bustle of Rome's streets.
We are blocked
In our hurry by a surging mass before us, while the
great crowd
Crushes our backs from behind us; an elbow or a stick
Hits you, a beam or a wine-jar smacks you on the head;
My leg is caked in splashing mud, from every side
I'm trampled by shoes, and a soldier spears My foot with his spiked shoes.
Having made its way through the chaotic streets, wine was sold by the jug from neighborhood shops, or by the amphora when larger quantities were needed. Roman households sent slaves laden with empty jugs to buy wine, or arranged to have regular supplies delivered; wine vendors wheeled their wares from house to house on carts. Wine from the far provinces of the Roman world then reached the tables, and ultimately the lips, of Rome's citizens.
A Drink for Everyone?
It is not often that choosing one wine over another is a matter of life or death. Yet that is what determined the fate of Marcus Antonius, a Roman politician and a renowned orator. In 87 BCE, he found himself on the wrong side of one of Rome's many interminable power struggles. Gaius Marius, an elderly general, had seized power and was ruthlessly hunting down supporters of his rival, Sulla. Marcus Antonius sought refuge in the house of an associate of far lower social status, hoping that nobody would think of looking for him in such a poor man's house. His host, however, unwittingly gave him away by sending his servant out to buy wine worthy of such a distinguished guest. The servant went to the neighborhood wine shop and, after tasting what was on offer, asked for a far better and more expensive wine than usual. When the vintner asked why, the servant revealed the identity of his master's guest. The vintner went straight to Marius, who dispatched a handful of soldiers to kill Marcus Antonius. Yet having burst into his room, the soldiers could not bring themselves to kill him, such was the power of his oratory. Eventually, their commanding officer, who was waiting outside, went in to see what was happening. Denouncing his men as cowards, he drew his sword and beheaded Marcus Antonius himself.
Like the Greeks before them, the Romans regarded wine as a universal staple. It was drunk by both caesar and slave alike. But the Romans took Greek connoisseurship to new heights. Marcus Antonius's host would not have dreamed of serving him the lesser wine he drank himself. Wine became a symbol of social differentiation, a mark of the wealth and status of the drinker. The disparity between Roman society's richest and poorest members was reflected in the contents of their wine goblets. For wealthy Romans, the ability to recognize and name the finest wines was an important form of conspicuous consumption; it showed that they were rich enough to afford the finest wines and had spent time learning which was which.
The finest wine of all, by universal assent, was Falernian, an Italian wine grown in the region of Campania. Its name became a byword for luxury and is still remembered today. Falernian had to be made from vines growing in strictly defined regions on the slopes of Mount Falernus, a mountain south of the city of Neapolis (modern Naples). Caucine Falernian was grown on the highest slopes; Faustian Falernian, deemed the best kind, was grown in the middle, on the estate of Faustus, son of the dictator Sulla; and wine grown on the lower slopes was known simply as Falernian. The finest Falernian was a white wine, generally aged for at least ten years and ideally for much longer, until it turned golden in color. The limited production area and the fashion for long aging made Falernian extremely expensive, so it naturally became the wine of the elite. It was even said to have had divine origins: The wandering wine god Bacchus (the Roman version of the Greek god Dionysus) supposedly covered Mount Falernus with vines in gratitude to a noble farmer who, unaware of the god's identity, offered him shelter for the night. Bacchus, the story goes, also turned all the milk in the man's house into wine.
By
far the most famous Falernian vintage was that of 121 BCE, known as Opimian Falernian after Opimius, who held the office of consul that year. This wine was drunk by Julius Caesar during the first century BCE, and 160-year-old Opimian was served to the emperor Caligula in 39 CE. Martial, a first-century Roman poet, described Falernian as "immortal," though the Opimian vintage was probably undrinkable by this time. Other high-ranking Roman wines included Caecuban, Surren-tine, and Setine, which was popular in summer, mixed with snow brought down from the mountains. Some Roman writers, including Pliny the Elder, denounced the fashion for cold drinks prepared in this way as yet another example of the decadence of the times, complaining that it was unnatural, since it went against the seasons. And while traditionalists called for a return to old-fashioned Roman frugality, others worried that ostentatious spending on food and drink might provoke the wrath of the poor.
Accordingly, numerous "sumptuary laws" were passed to try to restrain the luxurious tastes of Rome's richest citizens. That so many such laws were passed demonstrates that they were rarely obeyed or enforced. One law, passed in 161 BCE, specified the amount that could be spent on food and entertainment on each day of the month; later laws introduced special rules for weddings and funerals, regulated what sorts of meat could or could not be served, and banned certain foods from being served altogether. Other rules stipulated that men could not wear silk garments; that gold vases were only to be used in religious ceremonies; and that dining rooms had to be built with windows facing outward, so officials could check that no rules were being broken. By the time of Julius Caesar, inspectors sometimes loitered in markets or burst into banquets to confiscate banned foodstuffs, and menus had to be submitted for review by state officials.