Roman Empire
The World of The Dragon: Genesis – Part I – The Antonine Wall
Welcome to Part I of this new blog series celebrating the release of the latest Eagles and Dragons series novel The Dragon: Genesis.
In this blog series, we’ll be sharing the research that went into the novel with you, looking at the history, settings, themes, and historical personages that are related to the story which takes place during the second century A.D.
When we think of the Roman Empire, what often comes to mind is the image of marching legions spreading out over the world. We also conjure images or memories of great ruins on the edges of Rome’s empire such as the massive amphitheater at El Jem in Tunisia, or the ruins of temples and other constructs that dot the European, Middle Eastern, and North African landscapes.
Roman frontiers were vast, stretching thousands of kilometers and encompassing many lands and peoples over time. These frontiers are perhaps what many think of when it comes to the Roman Empire, and none more so than Hadrian’s Wall, the great stone frontier fortification built by Emperor Hadrian in northern Britannia in the 120s A.D. It stretched 73 miles from modern Carlisle to Newcastle-upon-Tyne, and marked a decisive edge of the Roman Empire.
There was, however, another wall.
Approximately 100 miles to the north of Hadrian’s Wall, in modern Scotland, lie the somewhat less romantic, but highly significant, ruins of the Antonine Wall, another frontier of the Roman Empire, and an important cultural and heritage landscape today.
In the early 140s A.D., the emperor Antoninus Pius (A.D. 138-161) ordered a new frontier to be built in Caledonia. It was a massive building project, and the work was undertaken by the men of three legions: the II Augustan from Isca (Caerleon), the VI Victrix from Eburacum (York), and the XX Valeria Victrix from Deva (Chester). Until the forts and fortlets were constructed, the troops would have lived in tents in temporary camps, and among their numbers would have been specialists such as surveyors, masons, carpenters and many more.
At the outset, overall responsibility for the building project was given to the governor of Britannia at the time, Quintus Lollius Urbicus.
The purpose was, perhaps, two-fold: to attempt to push Rome’s permanent frontier father north, but also to hold back the warlike tribe (perhaps a confederation of tribes) we know as the Caledonii.
The Antonine Wall may be smaller in scale to Hadrian’s Wall, but it is still an imposing construction. It was 39 miles long, stretching from the Firth of Clyde in the West (near Glasgow) to the Firth of Forth in the East (near Edinburgh). It cinched the belt of Scotland.
But this was not just a wall! It was a manned frontier of the Roman Empire.
The Antonine Wall consisted of about seventeen forts and approximately 9 smaller fortlets every 2 miles, including two coastal forts at either end. The garrison of this frontier was in the range of 6000 to 7000 troops. This included legionaries, but the garrison was mainly comprised of auxiliary troops once the wall was complete.
Despite its importance, why isn’t the Antonine Wall as well-known as Hadrian’s Wall?
Part of the reason for this is that its ruins are less prominent. Less has survived.
The Antonine Wall was not built of stone on the imposing scale of Hadrian’s Wall. It was a turf and timber wall built on a stone foundation. For this reason, today the remains mostly consist of a grassy embankment, 13 feet high, that was part of the ditch (fossa) located to the north the wall. The wall itself consisted of a turf embankment (agger) topped by a wooden battlement or barricade of sorts (vallum) behind the ditch. You can read more about the specifics of Roman defences HERE.
Unlike Hadrian’s Wall, which had ditches, or fossae, in front and behind, the Antonine Wall had but one fossa in front. It also had a military road running the length of the wall behind it so as to allow for quick, efficient movement of troops and supplies along the way, as well as the relaying of commands and news.
When completed, the Antonine Wall would have been an imposing defensive line in Caledonia. Interestingly, it was not the first such network.
There was a defensive line of forts from the Agricolan invasion of Caledonia in the first century A.D. that pre-dated both Hadrian’s Wall and the Antonine Wall. This frontier is known today as the Gask Ridge, and many of the forts along this first frontier were refortified during the Antonine period.
The Antonine Wall joined up with the Gask Ridge frontier roughly at the fort of Camelon, and together, the two frontiers further hemmed the Caledonii in on the highlands.
To read more about the Gask Ridge frontier, which is the setting for the novel Warriors of Epona, CLICK HERE.
The novel The Dragon: Genesis begins during construction on the Antonine Wall, specifically at the site of Bar Hill fort which was the highest point of the wall. This fort had commanding views from its vantage point, and it was one of the larger forts along the wall, complete with principia, or headquarters building. It is interesting to note that the fort here was not flush with the wall like some others, but rather was set back, just south of the military road.
The location of this fort made it the ideal place to start the novel.
It is perhaps an attestation to the resistance put up by the tribes of Caledonia that the Antonine Wall was abandoned in A.D. 162, just twenty years after construction began.
It lay in this state of abandonment until about A.D. 208 and the Severan invasion of Caledonia. At that time the Antonine Wall and many of the Gask Ridge frontier forts were re-garrisoned. To read more about the Romans in Scotland, CLICK HERE.
After the two phases of the massive Severan invasion of Caledonia, the Antonine Wall became silent once more, the frontier moving back again to Hadrian’s stone construction.
Today, you can visit the remains of the Antonine Wall on any number of walks to visit the locations of several of the forts listed on the map above, including the fort at Bar Hill. It really is an amazing landscape with many fascinating sites along the way. It’s no wonder that in 2008 it was officially given World Heritage Site status by UNESCO as part of the ‘Frontiers of the Roman Empire’.
To read a lot more about the Antonine Wall and the individual forts that are a part of it, be sure to check out the official website HERE.
I hope you’ve enjoyed this first part in The World of The Dragon: Genesis.
The book is not for sale anywhere, but if you are interested in reading it, you can get a copy for FREE by clicking HERE, or by clicking on the book cover image above.
Stay tuned for Part II of The World of The Dragon: Genesis, when we will be looking at the cursus honorum in ancient Rome.
Thank you for reading.
Cities for the Legions: A Brief look at the Roman Fortress
The Roman army. Those few words conjure images of blood and battle, marching legions spreading out across the ancient world. It was perhaps the most efficient military force in history, synonymous with skill, discipline, and invention.
Wherever we travel today in lands that were formerly part of the Roman Empire, we see the remains of that ancient civilization, and the remnants of Rome’s legions.
Few signs of ancient Rome’s built heritage compare with the military fortresses and forts that dot the landscape to this day. These ruins have been crucial in painting a picture of what life was like for the men of Rome’s legions, how they lived while on campaign.
There were, of course, many different types and sizes of camps and structures built by Rome’s armies across the Empire. There was the castrum (legionary fortress), the castellum (smaller camp or fort), the burgus (a small structure such as a tower, also known as a turris), signal stations and more.
In this blog, we’re going to take a brief look at that most important construction (other than roads!) of the Roman army: the legionary fortress.
In the early days of the Roman Republic, the Roman army was a field army that went out, fought actions, and then returned. But as Rome conquered more of its neighbours around the Mediterranean basin, and north and northwest into Europe, it gathered more territories that would require garrisons if they were to be held.
There were two varieties of the Roman army camp, or castrum– the temporary summer marching camp, or castra aestiva, and the more permanent winter camp, or castra hiberna.
Temporary camps were constructed at the end of every day by the men of a legion on the march, and then torn down the next day before setting out again so that the fort could not be used by the enemy. Roman legionaries, who came to be known as ‘Marius’ mules’, carried everything they needed on their backs, and that included two wooden stakes for fortifications, and a dolabra, or pick axe, which they used to shift earth for those fortifications.
Can you imagine marching twenty to twenty-five miles in one day and then having to dig ditches and create fortifications at the end of it? The men of the legions did this as a matter of routine!
The temporary camps were a sort of organized tent city where every eight-man tent (leather or canvas) for a contubernium was pitched in the same place at the end of every day. Efficiency and order were the name of the game, and the Romans were masters of both.
But the men of the legions, when at the outer reaches of Rome’s growing empire, needed warmer, more permanent quarters during the winter months outside of the campaigning season. Hence, the castra hiberna.
The requirement for permanent winter camps for every legion, in the provinces in which they were based, was issued by the emperor Augustus. The largest of these permanent camps could hold as many as two full legions! That’s over ten thousand men.
During the Julio-Claudian era, the walls of permanent camps were made of earth and wood, but from the Flavian era onward, walls were constructed of brick and stone, buttressed with earth. The structures within the permanent fortresses also evolved from their initial timber construction to more solid, long-lasting stone structures.
But how did the Romans decide where to put their camps, and how did they erect them? How were they defended? What did a legionary fortress or fort look like on the inside?
We’ll explore these questions next.
One simple formula for a camp is employed, which is adopted at all times in all places. (Polybius)
It would be a mistake to think that every legionary camp or base was exactly the same wherever you went in the Roman Empire. There was in fact a lot of variation due things like the terrain, the size of the force, and the preferences of the commander etc. But, there were certain features that were always the same, as is hinted at in the quote by Polybius above.
The first step would be to pick a suitable site for a fort that was both safe and strategic. A hill top was preferable, as was a site near to a waterway and water supply, as well as the road network if there was already one in place. Communication, hydration, and sanitation were essential!
Once a site was chosen, the ground was levelled by the troops (some stood on guard duty while most dug in). Generally, the first place to be marked out in a legionary fortress was the site of the principia, the headquarters building, at the intersection of the via Principalis and via Praetoria. This was marked with a white flag, and from here the rest of the fort’s grid was set up using a groma, a planning instrument with four plumb lines that helped to plan straight roads and to lay out the streets of the fort at perfect right angles.
Here is a short video (see minute 5:15) from historian Adam Hart Davis on how the groma was used for planning roads:
https://www.youtube.com/watch?v=pUoSO5Rip7I
Using the groma, the intersections of the main streets of the fortress, the via Principalis and the via Praetoria, were laid out, thus allowing for the positioning of other buildings such as the tents or houses of the other officers, areas for cohorts, granaries etc.
Once the dimensions of the fort were set out, it was time to build what was perhaps the most important element of the fort: the walls.
When it came to linear defences, the Romans had everything covered. Actually, when it came to the defences of a fort, there were a few more elements besides the actual wall.
The fossa was a ditch in front of the rampart or wall of a Roman fort. There could be one or several fossae for a Roman fort, so this was variable. They could be up to twelve feet deep and three feet across, but these dimensions could also vary. Sometimes, sharpened stakes were also placed at the bottom, a little extra surprise for would-be attackers.
Behind the fossa or fossae of a fort were the vallum and agger, the raised embankments with sharpened stakes. So, after crossing the ditch of the fossa, an enemy would have to climb the embankment before tumbling down another ditch, after which he would be met with the wall of the fort.
The walls of camps varied in the materials used and the height they reached, but for the most part, the walls of permanent camps were eventually built in stone and could reach a height of ten to twelve feet, or up to four meters. During the Republican era, according to Polybius’ writings, forts tended to be square, but in the early Empire the preference was for irregular quadrilateral, and then a rectangular footprint. In the later Empire, any shape became possible, even circular!
Generally speaking, the walls of Roman forts were not very high, compared with their medieval equivalents, but the defences before those walls made it difficult for an enemy to breach the walls, especially under heavy fire from the legionaries on duty. There were not always towers on the walls of a Roman fort in the Republic and early Empire, but eventually, walls came to be toped by battlements called propugnaculae, and these were of different shapes and sizes.
Towers came into use too, with square ones being more common as they were quicker and easier to build, but later, after the reign of Marcus Aurelius, round and even pentagonal towers were built because of their superior strength. Sometimes, artillery was set atop the towers.
Because every Roman fort had four gates, these were also an important part of the fortress architecture, not least because they were a possible weak point. Early on, the gates were of a titulum or clavicula type, which means that an earthen wall was erected before the opening of the gate, directly in front (titulum) or on an angle (clavicula). However, from the time of Vespasian, gates were set into the walls themselves, sometimes with towers rising above them. These gates could allow up to ten men abreast to march through.
The last of the linear defences was the intervallum. This was a broad open space between the inside of the wall and the first buildings of the fort. In addition to this being a sort of buffer zone against enemy fire, it could also be used to store supplies and graze animals. However, the intervallum was eventually done away with and the buildings of the legionary base were built right up to the side of the interior walls of the fort.
So, what did one find inside the walls of a Roman legionary base?
A city for a legion.
There were myriad buildings with as many purposes within the walls of a legionary fortress, and most of these would have been present, on a lesser scale, in smaller forts. At first, they would have been built in timber, and later, stone.
The most common structure was, of course, the barrack block. This was the long, rectangular building that housed the troops. For a legionary fortress, there would have been up to sixty-four barrack blocks. Each of these held a century of eighty men, and a contubernium of eight men would have shared one suite. Centurions had their own suite of rooms at the end of each block, possibly with their own lavatory. There might also have been a small mess room, and storage rooms.
If you look at the previous blueprint of a fortress, you will see the barrack blocks in different sectors of the fortress.
The heart of the legionary base, however, was the principia, or headquarters building at the centre of the fortress.
The principia of a fortress was one of the larger buildings because it included the offices of the legate, camp prefect, and the six tribunes assigned to every legion. There was also the armoury, and the tabularium legionis and tabularium principis, the records offices of the legion and its commanders. These would have been located around a central courtyard where offerings could be made and assemblies addressed.
But there was more to the principia than that.
The treasury was also located in the principia, as well as that all-important room known as the sacellum, the place where the sacred standards and imagines of the legion were kept along with the most important emblem of Rome’s legions, the aquila, or eagle.
The treasury and the sacellum were often located within a covered basilica which was a part of the principia. In here, units could parade and officers could address the troops. This was especially useful in places like Britannia where the weather was often inclement.
Besides the principia of a fortress, the other important structure was the praetorium. This was the commanding officer’s, or legatus’, private house. The praetorium of a legionary fortress, and even of small forts, replicated the villas or town homes of wealthy Romans, complete with private baths, triclinium, several cubicula, a garden or peristylium, and more. These were rich accommodations befitting the senatorial status of a legionary legate.
Other officers too, such as the six tribunes (1 senatorial, and 5 equestrian) had private homes that were located along the via Principalis of the fortress. Though not as luxurious as the praetorium of the legate, the tribunes’ houses were also private and well-appointed, often with a smaller garden or peristylium.
But let us remember that this was pretty much a city that had to cater to upwards of five-thousand troops and various other workers. There was much more to a legionary fortress than offices, barracks, and officer accommodation.
There would also have been a large valetudinarium, a military hospital, that would have had enough space to accommodate up to ten percent of the garrison, whatever the size of the fortress or fort.
One would have found various fabricae, the workshops that made and repaired weapons and other armaments, bricks and roof tiles for building the fort and other projects nearby on which legionaries would have been employed.
Horrea, the granaries of a legionary base, were crucial to the legion’s survival, and these were carefully constructed to avoid damp by having them raised from the ground. The men needed to eat!
The men also needed to relax, and so that meant proper thermae, or baths, were needed within a fortress. Bathing to the Romans was, of course, not just about cleanliness, but also about socializing and relaxing. This was an important element of the fortress, for health and for morale. Along the theme of relaxing, there would also have been scholae, or clubhouses for various groups such as members of the centurionate, where men could gather with their peers to talk, drink, gamble and more.
And there were certainly stables in a fortress or fort too, whether for the officers’ horses, beasts of burden, or for any cavalry auxilia who were attached to the legion. It was important for the horses to be safely housed.
The structures noted above give you a sense of the massive scale of a legionary fortress, and the needs of a legion. There was, undoubtedly, some variation, depending on the size of the fort and its intended garrison, but most would have contained the structures noted above on some scale.
There are numerous remains of Roman fortresses and forts that you can visit today, whether they are remote, like the impressive remains of Ardoch, or one of the many dotting the line of Hadrian’s Wall, or whether their bones lie beneath our modern towns and cities, only to be glimpsed in select locations.
Vienna (Vindobona), Florence (Florentia), Chester (Deva), Caerleon (Isca Augusta), and York (Eburacum) are just a few examples of cities and towns that grew up around what were originally Roman legionary fortresses. Many of today’s most popular European cities were Roman army camps!
So, whether you are visiting the lands of the Sahara dessert in Algeria or Tunisia, or go as far north as the Gask Ridge in Scotland, you can be sure of that fact that, as you walk around taking photos and video, the Roman army was there before you.
I hope you’ve enjoyed this brief look at the Roman fortress. Please share this post with your fellow history-lovers and Romanophiles!
If you are interested in a virtual tour of a Roman fortress, check out the video below.
Thank you for reading.
Roman Ghosts – Roots of Death and the Imperial Spectre
Salvete, History-lovers!
It’s been several months now since our last Roman Ghosts blog post and, seeing as we are in the dark days of winter, I thought it was a good time for a new one that you can read by the light of a warm fire.
If you missed the previous post about the ghostly accounts of Pliny the Younger, you can read it by CLICKING HERE.
I was doing some research on ghost sightings in the city of Rome when I came across this fascinating story about the only known haunting by a Roman emperor.
Who was this purple-robed spectre?
Why, it was none other than Nero Claudius Caesar Augustus Germanicus, otherwise known as Emperor Nero (A.D. 54-68).
There are numerous stories and much gossip about Emperor Nero, the last of the Julio-Claudian dynasty. It is said he believed he was an actor and artist, more than anything else. He allegedly fiddled his way through the burning of Rome, and subsequently blamed the Christian community for doing it. His torture of the Christians after that has become the stuff of horrible legend.
Another of the labels applied to this young megalomaniac was that of a ‘matricide’, for Nero was supposed to have made three attempts on the life of his overbearing mother, Agrippina the Younger. He tried drowning her, and crushing her in a planned ‘accident’, and when neither of those worked, he had his men slay her.
However, when the deed was done, Nero was haunted by the ghost of his mother for the rest of his days, so much so that he supposedly engaged the services of magicians and necromancers to help rid him of the Furies he believed to be harassing him, and to conjure the ghost of his mother so that he could ask her to leave him alone.
I guess it never was easy for a young Roman man to be completely rid of his mother!
Needless to say, Emperor Nero was a tortured soul.
But we are not here to determine whether the rumours about Nero were true or not. We are here to talk about the story of what happened after his death.
It seems that after he departed the mortal world, the shade of Nero lingered in Rome, and his is the only known imperial ghost on record.
You see, after his suicide, Nero was buried in the tomb of the Domitii Ahenobarbi, the family tomb at the foot of the Pincian hill. This was located near a grove of poplar trees in what is now the Borghese Gardens near Piazza del Popolo.
Legend has it that in the place where the tomb of Nero was located, adjacent to the Porta Flaminia, a sort of nut tree sprouted, and this tree was filled with black crows.
It was said that about the tree, or in it, Emperor Nero’s ghost continued his lavish feasts, except now he dined alongside demons and witches!
Over the centuries, Romans living in the area of the Pincian hill, near the Porta Flaminia, reported feelings of terror, possessions, beatings and injuries, inexplicable strangulations and killings. Hundreds of years later, in 1099, Nero’s ghost and his wicked dinner companions were still bothering the living.
Frightened Romans complained to Pope Pasquale II about the spectre and the terrible goings on around the tree at the foot of the Pincian hill. The pope stepped up and performed an exorcism in the area which ended with him striking the tree itself. When the pope did this, a series of loud screams apparently rent the air.
Pasquale II ordered the tree torn down then, and when it was removed, they found Nero’s tomb buried beneath it, among the tangled roots. The pope ordered the tomb and its contents to be thrown into the Tiber, and ordered a church built on the site, the altar of which was placed overtop of the spot where the tree had been.
In 1475, Pope Sixtus IV enlarged the church that Pasquale built, and it was re-consecrated as the Chiesa de Santa Maria di Popolo.
Apparently, the hauntings of Nero did stop after the original chapel was built in 1099, however, it is said that some people still report supernatural activity there.
Who knows for certain…
What we can be pretty sure of, if one believes in such things, is that in a city as ancient and populated as Rome, there were plenty of ghosts to go around. But there was only one imperial ghost…the ghost of Nero!
Io Saturnalia! – Celebrating ‘The best of days’ in Ancient Rome
Happy Saturnalia, everyone! Or, as the Romans said, Io Saturnalia!
December 17th was the official start of Saturnalia in the Roman Empire, and for seven days the Roman world, and especially Rome itself, experienced what can only be described as a carnival atmosphere.
Just as Christmas is a time of year that many people look forward to, so too was Saturnalia for Romans, free and slave.
Today we’re going to take a brief look at some of the customs that surrounded this ‘the best of days,” as the poet Catullus called it.
Saturnalia was basically a winter solstice festival in honour of the god Saturn, the chthonic (of the earth) Roman god of seed sowing, who was often equated with the Greek god Cronus. As an agricultural deity, his symbol was a scythe.
The primary temple for this Roman deity was at the foot of the Capitoline Hill, across from the Rostra, the Temple of Concord, and the arch of Septimius Severus.
The festival of Saturnalia was originally a single day, but eventually ran from December 17th to December 23rd, ending on the Dies Natalis Solis Invicti, or the birthday of the Unconquerable Sun. The three days from December 17th to the 19th were considered to be legal holidays on which no work was done. Schools, gymnasia and courts were closed, and no war was waged.
Saturnalia was a sacred time of year in the Roman calendar, but oddly enough, there is no single, full description of the festival. What we know comes from various references in ancient sources, mainly Macrobius whose work on Roman religious lore is set during the festival.
So, what do we know about the festival of Saturnalia, and what traditions did people keep at that time of year?
In ancient Rome, we know that the festivities began on December 17th with a sacrifice at the Temple of Saturn in the Forum, in which the priest performed the ceremony in the Greek fashion, ritus Graecus, with his head uncovered. In the temple, the feet of Saturn’s statue were normally bound up with wool, but for Saturnalia, the wool was removed, and some believe this symbolized the liberation that many felt during the festival.
After the sacrifice, which may have been a suckling pig, there followed a grand public banquet, or convivium publicum, which was paid for by the state. A statue of Saturn was placed upon a couch for this event so that the god could preside over the festivities.
As a festival of light, or the solstice, wax candles, or cerei, were lit everywhere and given as gifts. The light may also have been considered a symbol of the quest for knowledge and truth, something to go along with this season of hope for many in the dark days of winter.
Another symbol of the season was holly, which was considered sacred to Saturn. Sprigs of this were also given as token gifts. Many other gifts were given at this time of year, mainly on December 19th, which was the day of the sigillaria, the day of gift-giving.
In addition to wax candles, gifts could include pottery, writing tablets, dice, knucklebones, combs, toothpicks, hats, knives, lamps, balls, perfumes, and toys for children. If you were among the rich, exotic animals or slaves might even be given!
Figurines were also a gift that was given, and these have something of an interesting history. One thought is that this particular gift stemmed from the giving of toys to children. However, another, darker possibility for the giving of figurines is that they were intended as substitutes for the human blood offerings that may have originally been offered to the earth god Saturn, in the early days of Rome, perhaps in the form of gladiatorial combat to the death.
In addition to the public celebrations of Saturnalia, the festivities continued at home.
On December 18th and 19th, domestic rituals of the family were observed, such as bathing, and the common sacrifice of a suckling pig to Saturn.
Gifts were given among the family on the day of the sigillaria, but also in the days to come.
One interesting tradition was that the usual clothes worn by Romans, such as the toga or plain tunica, were discarded during Saturnalia in favour of colourful clothes known as synthesis, which were a mish-mash of patterns and colours. They were the Roman party clothes of Saturnalia! Along with the synthesis, Roman men also wore a felt or leather conical cap known as a pileus.
Saturnalia was a time of role reversal, a time when the opposite of normal was acceptable.
For instance, during Saturnalia gambling was permitted in public, with the stakes being either coins or, oddly enough, nuts!
Overeating and drunkenness were common, as was guising, which was the wearing of masks or costumes to take on another persona.
Thou knowest not what evening may bring.
(Macrobius. Saturnalia)
However, perhaps the most commonly known tradition of Saturnalia was the role reversal of masters and slaves. Traditionally, masters would serve their slaves a meal of the sort that they would usually enjoy, sigillaria would be given, and the slaves were even at liberty to insult their masters without fear of retribution.
Citizens or slaves might even be elected the ‘King of Saturnalia’ at the banquet at which time they could give absurd orders that had to be obeyed.
If this seems like a hectic summary with myriad different traditions and goings on, you’d be right. Just as with Christmas today, everyone likely had their own unique take on the traditions of the season. Roman religion was highly customizable!
You’d also be correct in assuming that some of the traditions of Saturnalia feel very familiar. At Christmastime, people eat and drink more than is usual (if they are so fortunate), there are a couple of days off work, gifts are given, holly (and perhaps ivy) is hung, candles are lit, and more.
Around the winter solstice, it seems that many cultures and religions find cause to celebrate.
So, from December 17th this year and in the run-up to Christmas, spare a thought for the Romans who certainly knew how to throw a good party this time of year.
Thank you for reading, and Io Saturnalia!
For those of you who are fans of historical fantasy set in ancient Rome, you may want to check out one of Eagles and Dragons Publishing’s latest releases, Saturnalia: A Tale of Wickedness and Redemption in Ancient Rome.
Much of the research for this post was done for the writing of this new book, so if you would like to see many of these ancient traditions come to life, you’ll want to check it out by CLICKING HERE.
Lastly, and for a bit of fun at this festive time of year, check out this hilarious video and song by the Ashmolean Latin Inscriptions Project and members of Oxford’s Faculty of Classics:
Ancient Everyday – Food and Dining in Ancient Rome – Part II
Welcome back, Romanophiles!
In part one of this two-part series on food and dining in ancient Rome, we looked at the various foods that would have appeared on the tables of average Romans and how this varied depending on economic status or geographical region. If you missed that post CLICK HERE to read it.
This week, in part two, we’re going to take a brief look at the eating habits and formalities of dining in ancient Rome.
When it comes to eating, we seem to have inherited some of our modern-day habits from the Romans.
They normally ate one large, main meal a day, along with two smaller ones. However, the ientaculum, that is, breakfast, to the Romans, was not the most important meal of the day as we are sometimes told. In fact, Romans might have skipped this altogether before heading down to the Forum or visiting with clients or benefactors.
Breakfast in ancient Rome was light, and most likely involved puls, a sort of porridge, or some bread, perhaps dipped in honey or olive oil. They didn’t attack the day with a lumberjack breakfast in their stomachs!
In the early days, the midday meal or lunch, known as the cena, was the main, large meal of the day. This would perhaps have coincided with the sexta, the sixth hour of daylight or siesta time of day. For more about the Roman siesta, CLICK HERE.
Lastly, the Romans would have enjoyed a lighter evening meal called the vesperna, perhaps involving bread and cheese, or some fruit.
Sensible eating for those early Romans!
Over time, however, the midday lunch became a lighter meal known as the prandium, and the cena, the main meal, was moved to the evening.
For the poor, most meals would have consisted of puls or bread, sometimes with some sort of meat, or vegetables if they were available. There was certainly less variety among the different meals of the day if one was not wealthy or at least well-off.
For the rich and well-to-do, things were different. As the cena was the large meal of the day it would have included three courses of food.
The first course was the gustatio or promulsis, and this would have involved appetizers of olives, eggs, raw vegetables, and simple fish or shell fish.
The second, or main course, the prima mensa, often included cooked vegetables and meats, the types and amounts varying greatly, depending on the occasion and wealth of the family or individual.
And lastly came the sweet course, the secunda mensa. This is when fruit and sweet pastries would have been served.
But what about the etiquette of dining? What was the etiquette? How did they sit? Did the Romans just move from course to course, gobbling up all that was placed before them?
Not exactly. In fact, there was a rigid system of seating, or placement. Contrary to modern views, most Romans ate while sitting, but when it came to the wealthy, they tended to recline on couches, especially at dinner parties.
At a banquet, or convivium, there would also have been entertainment between courses, perhaps by clowns, dancers, or readings by poets.
Food was eaten with fingers, and cut with knives. Spoons were also used, but forks were not.
Today, when one attends a dinner, there are sometimes places assigned to guests. There might even be name cards, and some hosts might distance themselves from their least favourite guests at the table.
Well, this was also true in ancient Rome!
I want you to imagine you’re invited to an evening cenaat a senator’s home. You’re greeted in the atrium and led through the house to the dining room, the triclinium, just off of the peristyle garden. It’s dark out, and the scent of lemon blossoms and jasmine are on the night air. After a cup of watered wine, you’re shown into the triclinium by one of the well-dressed slaves who shows you to the couch known as the lectus medius, the middle couch of three, the couch of honour.
At this point, you’re very happy, for your host, seated with his wife on the lectus imus, the low couch, has honoured you above all other guests. The other guests behind you grin and bear it as they are shown to the high couch. From where you are, you have a wondrous view of the night garden and all of the other guests, and conversation comes easily, for you do not have to twist and turn.
Sound like a good evening? It could be. But the Romans took seating of this sort very seriously.
Horace (65 B.C. – 8 B.C.), in Satire VIII presents us with a scene depicting the seating arrangements and the trials of being a host in ancient Rome:
‘I was there at the head, and next to me Viscus
From Thurii, and below him Varius if I
Remember correctly: then Servilius Balatro
And Vibidius, Maecenas’ shadows, whom he brought
With him. Above our host was Nomentanus, below
Porcius, that jester, gulping whole cakes at a time:
Nomentanus was by to point out with his finger
Anything that escaped our attention: since the rest
Of the crew, that’s us I mean, were eating oysters,
Fish and fowl, hiding far different flavours than usual:
Soon obvious for instance when he offered me
Fillets of plaice and turbot cooked in ways new to me.
Then he taught me that sweet apples were red when picked
By the light of a waning moon. What difference that makes
You’d be better asking him. Then Vibidius said
To Balatro: “We’ll die unavenged if we don’t drink him
Bankrupt”, and called for larger glasses. Then the host’s face
Went white, fearing nothing so much as hard drinkers,
Who abuse each other too freely, while fiery wines
Dull the palate’s sensitivity. Vibidius
And Balatro were tipping whole jugs full of wine
Into goblets from Allifae, the rest followed suit,
Only the guests on the lowest couch sparing the drink.’
Seems like Horace had a lot of fun with this, and his satires are certainly good for a laugh! I do feel for that host.
But what was all this ‘status seating’ about?
In a relatively well-off Roman household, three couches in a triclinium were standard. These were arranged around a low table, or mensa, and these couches had specific names and purposes.
The lectus medius, the middle couch, was the couch of honour, and was where important guests were placed. Because of its position, guests seated here were able to talk easily with other guests and had the best view, whether onto a peristyle garden or some sort of rural landscape.
The lectus imus, the low couch, was reserved for the hosts. It allowed them to speak with the high status guests on the lectus medius, and also the guests sitting directly across on the lectus summus.
Last and least, the lectus summus, or the high couch. This was not like the high table at a wedding today. No. The lectus summus in ancient Rome was the opposite. It was reserved for the lower status guests, maybe even for children if they were permitted to attend. This couch possessed less of a view, though still allowed its occupants the chance to participate in the conversation, though they might have had to turn awkwardly to do so. If you were shown to the lectus summus, then it seems you knew your place at the gathering.
If it was a rather large banquet, we can assume that the farther from the hosts and guest of honour you were on lectus summus side of the triclinium, the less important you were considered, or at least less influential.
I hope you’ve enjoyed this two-part blog series on food and dining in ancient Rome.
In researching this for the books Saturnalia: A Tale of Wickedness and Redemption in Ancient Rome, and the forthcoming title Isle of the Blessed, I found that some of the modern perceptions we have about Roman banquets are indeed true, while others are clearly not. If one was eating in a tenement in the Suburra, you were not reclining on a couch eating grapes and drinking wine. It was a table and chair for you.
The food consumed, as well as the eating and dining habits of the poor and the rich were often separated by a wide gulf. Nevertheless, the wonderful colour and variety of the world of ancient Rome never ceases to delight me!
More Ancient Everyday posts will be along in the future, but in the meantime, may your winter dining be pleasant.
Thank you for reading.
Do YOU have what it takes to become the next Emperor?
Salvete, fellow Romanophiles!
This week on the blog we have a special guest post by author, game designer, and all-around Roman history-lover, Ben Joshua.
As many of you know, though I spent many years in the academic world, I also believe it is important to nurture a love of history through popular culture. This is often done through television, movies, and popular fiction.
But there is another area in which folks can meet history face-to-face, or even take part in it…
I’m talking about gaming, Role Playing Games to be precise, or RPGs.
This is a somewhat new area for me, so I was fascinated when I found out how Ben translated his love of the Roman world and history into a fresh new gaming environment that will, from the sound of it, suck you right in.
So, strap on your lorica segmentata, and grab your gladius! Let’s see if we all have what it takes in the world of Immortal Empires…
Take it away Ben!
Do YOU have what it takes to become the next Emperor?
By: Ben Joshua
That’s the question many of us, in our ambitious youth, ask ourselves. Of course, we might not aspire to become Princeps, but we do aspire to become something (great). I admit I did. My studies at West Point helped me to appreciate how the Roman war machine, with its state-of-the-art legion structure, gave them victory after victory on the battlefield. From there, I began to admire Imperial Rome in its entirety: military strategy, architecture, government (our Congress derives from their Senate), and especially their culture of strong, independent women and the conniving men who love them (or was it the other way around? LOL!).
My interest deepened years later when it dawned on me that Jesus Christ was born during the Pax Romana, and later crucified during the reign of Tiberius Caesar, and how utterly significant that was! That Tiberius’s reign of terror made senators shake for fear of being thrown off the Tarpeian Rock for imagined treason…well no wonder Pilate shuddered and finally caved when the Jews insinuated he would not be a friend to Caesar if he let Jesus live! That realization blew my mind; Roman history had suddenly become one of my favorite hobbies.
So when my friend Clay, a Jewish Romanophile, invited me to help develop a game he hoped would bring Imperial Rome to life, I jumped at the chance. What we developed was a phenomenal game system of esoteric delight that celebrates the ruthless political intrigue of a magical and immortal, Imperial Rome. The object of the game is to become Emperor/Empress by any means possible. We called the game: Immortal Empires Role-Playing Game for Mature Players.
Immortal Empires Role Playing Game for Mature Players is a tabletop Role-Playing Game designed especially for Romanophiles like us, as well as stalwart RPG’ers who may never have been enthusiastic about Roman history (but who will be educated by the game). It can also be played over the internet using Skype, zoom, or any other camera-based communication platform.
Set in the backstabbing era of Imperial Rome, players must manipulate their characters to power through webs of Romanesque intrigue. Magic, fey, the undead, and immortals that your enemies might send against you all complicate your ascent. Defeat them, outwit the enemies who sent them, and you can become the next Princeps!
The game is definitely not a watered-down role-playing game. There are myriad ways to tweak your character. It also builds vocabulary (Latin and English), hones simple math skills, educates on historical events and milieu, and emphasizes problem solving in a mature (and oftentimes scheming) way. The game system, developed for over 15 years, relies on ten-sided dice for random generators (attacks, skills rolls, etc.). It has an open magic system (create your own spells to do what YOU want them to do), a whopping ten major (and magical) fighting arts (with over 375 unique powers), hundreds of Talents, Traits and Flaws, and so much more.
Even better, a series of novels set in the game world help you get to know the “official storyline” personalities and milieu, with more on the way. They tell the story of one Thascius Gildo’s rise to power, without ignoring the struggles of other powerful women and men vying for dominance.
If you’re the storytelling type, you can become The Storyteller, bringing your players through the story you’ve prepared for them. You, the Adept Romanophile, can decide to make your story about Personalities your players must outwit, or about an event in which they play a starring role. You decide how much actual history you want to insert into the game, as you challenge your players to rise to power in spite of the obstacles you place before them. You’ll have to be prepared for your players trying to outwit you at every turn, because you’ll be role-playing the game world personalities they meet.
The game assumes every major civilization is at its own zenith of power (with the very magical Ancient Races ruling). It takes the most interesting events and items from our history and allows you to insert them into your Story. The exact details are left to you; but there are spathas, onagers, triremes, togas, cognomens, frumentarii, fgens in Rebus, senators, the Cursus Honorum (and Militim, Scholasticus), Imperium, and so much more.
While your players might have to deal with undead and fey abominations, these are generally not considered the true enemy (that would be too adolescent a game, in our opinion). Instead, the true enemy might consist of that powerful senator (played by the Storyteller) who is trying at every turn to ruin your house by sleeping with your spouse. Or, perhaps even more sinister, the elusive enemy might be the friendly player sitting next to you, whom you trust as she smiles at your every suggestion but is plotting to assasinate your pater familias! Does anyone remember Brutus…?
This sophisticated game is generally not for the uneducated. It is not for children. It is assumed that there will be adult situations in your scheming and betrayals as you gather power through subterfuge and with Machiavellian supremacy. Hence, the two core game books (The Storyteller’s Codex and The Adventurer’s Rulebook) are written for you, the highly educated reader, who understands innuendo and nuance.
We at subrosa.games are striving to get Immortal Empires RPG into the hands of more Romanophiles so we can build a fun community of players and storytellers, Emperors and Empresses, who enjoy challenging each other’s intellects while immersed in a milieu we love. We hope to some day have conventions (Saturnalias?) and tournaments. We hope to some day help direct films with great actors and actresses set in accurate, if magical, panoramas of the majesty of Imperial Rome.
Dreams, certainly. For now, we just want to let you know the tabletop version is available, as are three novels (I’m writing book 4 now): Mirror Motives, The Starborn War, and Keeper of the Myst. We are working on our websites that we hope to have interactive in the coming year (so that people can network with each other to find gaming sessions and storytellers).
Subrosa.games and ImmortalEmpires.com are currently under development (but you can sign up on ImmortalEmpires.com to receive an invite when we’re done). We’re thinking about setting up a GoFundMe or similar page once the websites are done; rewards for contributions would take the form of game books, novels, and free online memberships. We are also looking for angel investors who share our greater vision.
I don’t want it to sound like a sales pitch, but if you are interested in trying it out, you can start playing the game now by ordering the two core books from Amazon.com. These are beautiful 8.5×11 Hardcover books with full color printing on quality paper. Even if you’re not a role-player-gamer, you might still enjoy the novels.
Thank you in advance for your support. When we launch the websites, we’ll need you as seasoned Storytellers and Players to show other intelligent schemers how to properly play Immortal Empires — the Roman way!
Sincerely and with profound respect and gratitude to Adam and his fans for letting me share this guest blog post.
Ben (Maximillian Rufus, Legate, in the “Official Story”)
The author grew up an avid reader and writer, served as Vice President of the Wargames Committee at the United States Military Academy at West Point, and later as a military intelligence officer stationed in Germany. He currently lives a quiet life with his dog, writes novels and music, and serves from time to time as Project Director for a small development company. He enjoys oil painting, Roman architecture and history, reading over-the-top historical fiction, and playing saxophone to EDM and smooth jazz.
I’d like to thank Ben for taking the time to tell us about his RPG game set in the world of ancient Rome.
I’m not a hardcore gamer myself, but after reading about this, I just might become one!
A virtual life in the Roman Empire?
Yes please!
For those of you who are interested, be sure to head on over to www.immortalempires.com to sign-up for the mailing list and receive all the updates on the game.
Sounds like this is going to be a wild ride!
Cheers, and thank you for reading.
Ancient Everyday – Marriage and Divorce in Ancient Rome
Salvete, history-lovers!
Are you married? Are you divorced? Do you have children? Have you remarried?
These questions are normal enough today, as they were in ancient Rome. Marriage and divorce were common in the ancient world. We’ve inherited them from our ancient ancestors, but with some tweaks to how they are perceived, their sanctity, and the laws surrounding them.
As ever, the Romans did things a little differently than we do today.
On this edition of Ancient Everyday, we’re going to take a brief look at marriage and divorce in ancient Rome.
With respect to character or soul one should expect that it be habituated to self-control and justice, and in a word, naturally disposed to virtue. These qualities should be present in both man and wife. For without sympathy of mind and character between husband and wife, what marriage can be good, what partnership advantageous? How could two human beings who are base have sympathy of spirit one with the other? Or how could one that is good be in harmony with one that is bad? (Gaius Musonius Rufus)
When it comes to ancient Rome, more is known to us about the families of the upper classes regarding marriage and divorce.
Marriage was central to Roman life, and at the heart of Roman virtues. At one point, as we’ll see, it was even a legal duty!
As in ancient Greece, Roman marriages were always monogamous. That’s not to say Roman men did not have mistresses, slaves or prostitutes, but they were only permitted one wife.
Also, a full Roman marriage was possible only if both parties were Roman citizens, or if they had been granted a conubium, permission to marry.
Officially, men were permitted to marry from fourteen years of age, and women from the age of twelve. This seems inconceivable to us, and it may also have been so for Romans since in actual practice, marriage did not usually take place until after twenty years of age.
Before a marriage could take place, there was a formal betrothal known as a sponsalia. This could take place, especially among the upper classes, when the children were young, and was arranged by the father of each family, the paterfamilias. To read more about the paterfamilias in ancient Rome, CLICK HERE.
Before about 445 B.C. Patricians were not permitted to marry Plebeians, and a free person could not marry a freedman or freedwoman, although this last point was altered by the legal changes instituted by Emperor Augustus – except for senators! More on the changes Augustus made shortly.
When we think of marriage in ancient Rome, we often have a perception of marriage only for political reasons or some other gain. This was certainly true among the nobles of Rome.
However, marriage was in fact a private act most of the time. It required the following: the consent of bother partners (though still dictated by the paterfamilias of each family), the living together of the man and woman with the intention of forming a lasting union, and sometimes a dos, or dowry.
Whereas today, when a man and woman get married, they sign a registry along with their witnesses, there was no prescribed formula or written contract in Roman weddings, except in the instance where a dowry was offered.
Furthermore, the marriage ceremonies had no legal status. They only indicated that a marriage now existed, the same as a dowry. Both were moral, rather than legal, requirements.
When a woman got married in the early days of Rome, she was supposed to go from her father’s house, under his control, to her husband’s house and control, in manu mariti. However, by the end of the Roman Republic, a woman, though married, remained in the control of her father, sine manu, for as long as her father lived.
A Roman woman was not absorbed into a husband’s family.
Changes were certainly afoot in ancient Rome when it came to marriage, and by the reign of Augustus and the beginning of the Empire, marriage became unpopular and birth rates dropped.
This crisis of the Roman population is what led Augustus to create reforms around marriage laws.
Augustus decreed that all men between the ages 25 and 60, and women between 20 and 50, had to marry and have children.
The emperor also instituted the ius trium liberorum, the right of three children, which instituted privileges for parents of three or more children. Some of these privileges included being excused from some civil duties, or being permitted to receive inheritances intended for their children.
So what did a Roman wedding look like?
Weddings were more religious than legal in ancient Rome. They had to take place on an auspicious day, and not on the Kalends, Nones, or Ides of any month, nor during the months of May and February. June was the preferred month for marriages.
A conferatiowedding ceremony was the most serious, oldest, and most solemn of Roman weddings. It was attended by the Flamen Dialis (High Priest of Jupiter), and the Pontifex Maxiums (High Priest of the College of Pontifs), and during the ceremony the sacred panis farreus, or spelt bread, was shared. It was nearly impossible to become divorced if you were married in conferatio.
But the average Roman wedding ceremony was of a less severe nature.
At the average Roman wedding, the auspices were taken to ensure it could proceed with the gods’ blessing. There was a sacrifice of an animal, such as a pig, and then there was a banquet, or convivium. Afterward, the bride and groom might exchange gifts.
There were roughly three stages to the ceremony. First, there would be a ceremony in the home of the bride. Then, there would be a procession of both families to the home of the groom where a banquet would be served at the husband’s expense.
Marriage was all well and good for the Romans, but what happened when things soured? How did they deal with divorce?
Well, as it turns out, the Romans had a much more relaxed view when it came to divorce than we do today. We actually know a bit more about Roman divorce than we do about marriage.
Unlike certain faiths today, especially since the Middle Ages, there was no religious ban on divorce in ancient Rome.
Perhaps more importantly, there was no social stigma attached to it, or to a divorced spouse.
In the early days of the Republic, a man could divorce his wife on the grounds of adultery, but the same did not go for the woman. In ancient Rome, it was accepted that men would have mistresses, concubines, and frequent the brothel, or lupanar.
A man could also divorce his wife if she was thought to be infertile. This was obviously long before thinking around lazy sperm or sterility in men!
However, the women of Rome must have rejoiced in part when, during the late Republic, men and women could initiate divorce without having to give a reason!
Men who do not like to see their wives eat in their company are thus teaching them to stuff themselves when alone. So those who are not cheerful in the company of their wives, nor join with them in sportiveness and laughter, are thus teaching them to seek their own pleasures apart from their husbands. (Plutarch)
In ancient Rome, divorce was actually common, especially among the upper classes who often used marriage as a way to solidify political alliances, depending on which way the wind was blowing.
It is estimated that 1 in 6 Roman marriages ended in divorce in the first ten years, and that 1 in 6 marriages ended through the death of a spouse.
The good news for Roman women was that upon divorce, a woman’s dowry was to be returned.
But what happened after divorce?
Well, as often happens today, people did remarry. It was a frequent occurrence, but sadly, it appears to have been more socially acceptable for men who could remarry with ease, whereas it was more difficult for a woman to remarry after a divorce.
If one was a widow, it was actually made law by Augustus’ reforms that you were required to remarry!
We’ve only really scratched the surface of marriage and divorce in ancient Rome here, but I hope it has given you an idea of that part of the ancient everyday lives of Romans.
We’ve focussed more on the ceremonial and standard practices around weddings, as well as the laws around marriage and divorce. However, one thing we have not looked at is the human element.
It’s all fine and good to have the laws or rules for such things jotted down on a piece of papyrus, or upon the surface of a wax tablet, but at the end of the day, the strengths and weaknesses, personalities and passions, of the individuals involved would have made marriage and divorce in ancient Rome as vast, varied and confusing as it is today. Perhaps more so?
This was just another look at how the everyday life of Romans was similar, but at the same time, different, to our own.
Thank you for reading.
Roman Ghosts – Sentries of the Saxon Shore
Salvete, Readers!
Today we have our second post in the Roman Ghosts series, and this one is guaranteed to give you shivers.
If you missed the first post about Shades in Eburacum, you can check it out by CLICKING HERE.
Many of you have written to us about Roman ghost sightings in the UK, and we are keen to research them and share with everyone. Rest assured, they’re all on the list! Today’s post comes by way of a tip from Eagles and Dragons reader, Michael Dennis.
This particular look at Roman ghosts takes us to Reculver on the Kentish coast in England, in particular a site on the promontory at the mouth of the Watsum Channel, facing the Isle of Thanet.
Before we get into the spectral sightings associated with this remote location, we should, of course, look briefly at the history of the place.
Reculver was the site of Roman Regulbium which comes from the Celtic name meaning ‘at the promontory’.
It was on this site during the Claudian invasion of Britain in A.D. 43 that a Roman fortlet was first built. Tense times in the land, of course. Eventually, the fort was connected by road to the settlement of Durovernum, modern Canterbury.
Eventually, in the late second century, a larger Roman castrum was built on the site, and this included a basilica as part of the principia (headquarters building), barracks, a bathhouse, and even a nearby oven which was located outside the walls. The walls themselves were almost fifteen feet high and ten feet thick. Sadly, much of the fort has been lost to the sea and erosion.
What does remain are two of the Roman towers which were incorporated into the early medieval Saxon church of St. Mary’s. More on these towers later…
The Notitia Dignitatum, the great Roman administrative document of the early fifth century, indicates that the Cohors I Baetasiorum was stationed at Regulbium. These troops of the Baetasii tribe inhabiting the lands between the Rhine and the Meuse, in Germania Inferior, were a good distance from their homes.
Regulbium was apparently abandoned after A.D. 360, but from what we have been reading, it may well be that some of the troops never went home.
Try and imagine a soldier, or a cohort of soldiers, based in a specific location for an extended period of time. Routine and disciplina, as the Romans called it, were central to a soldier’s life. Sometimes they lived and died in a specific place, had families, lost loved ones, took life and shed blood.
Well, in Regulbium to this day, it seems that some of the Roman soldiers are determined to keep to their schedules and their posts.
There have been many reports of Roman soldiers seen on patrol at Reculver fort (Regulbium) or keeping ghostly sentry duty there, so much so that visitors, even in summer, claim that there is something very ‘wrong’ about the place.
Apparently, the site of the Roman fort is so haunted that it has become a destination for amateur ghost hunters!
But it isn’t just the ghosts of groups of Roman soldiers on patrol that people have reported seeing. There have also been chilling reports of a lone Roman soldier standing stolidly at his sentry post somewhere between the two remaining towers that stand there to this day.
What might the shade of that Roman be looking out for? A returning patrol? Raiding Saxon ships coming into the isle between the fort and Thanet?
Who knows? One thing is for sure, there are more than just the shades of Roman soldiers lurking around the fort.
There have also been numerous reports of phantom babies crying on the wind when people have visited the fort!
One might think that this is just the gusting wind playing tricks on visitors to the fort. Then again, perhaps not.
When excavations were carried out at the fort, the burials of ten infants were found within the fort itself, and six of these were associated with specifically Roman buildings.
There are some theories that the infants were part of a ritual sacrifice there, but it is not known if they were dead already (stillborn), or if they were killed as part of the ritual.
Seeing as Romans more or less frowned on human sacrifice (apart from in the arena), the slaying of babies does seem to be a bit of a stretch, but one never knows. Perhaps the Baetasii tribe from the Rhine region did that sort of thing, perhaps not.
Either way, the remains of infants have been found, and whatever the circumstances of their deaths, it seems likely that the wailing of their little shades at the fort would be enough to turn the legs of the toughest legionary to mush.
Have you been to the ruins of Regulbium? Would you go after reading this?
I’m not sure I would.
We hope you’ve enjoyed this second post in the Roman Ghosts series. For more information on the haunted site you can check out the book Haunted Kent, by Janet Cameron.
For information about the archaeology and ruins of Roman Regulbium, you can check out the Historic England page by CLICKING HERE.
Remember, if you know of any Roman ghost stories in any part of the former Roman Empire that you would like to share, just send us an email through the Contact Uspage of the website and we’ll look into it.
Thank you for reading!
Ancient Everyday – Pets in Ancient Rome
Salvete Romanophiles!
We’re back for a new Ancient Everyday post. If you missed the last one on coinage in the Roman world, you can check it out HERE.
This week, we’re looking at pets in the Roman world, and let me tell you, this turned out to be a much bigger, more complex topic than I had imagined! So, this will be something of an introduction to a topic that could well take up an entire book.
A quick shout-out to Jenny Villar who suggested this topic.
The first thing most of us picture when we think of animals in ancient Rome is no doubt the display bloody entertainment in amphitheatres like the Colosseum. But that is only part of the picture.
Before we discuss household pets, we should first take a look at the relationship ancient Romans actually had with animals.
Romans, it seems, were absolutely fascinated with animals!
They also had a strange, contradictory relationship with animals. They admired and were in awe of wildlife, and yet they used them to death, quite literally.
Animals served many purposes in the Roman world.
We have already alluded to entertainments in the amphitheatres and circuses of the Empire where any number of grisly pairings of beasts took place. But this category would also have included using animals for hunting (as both hunter and prey), in the wild or in the arena. Romans loved to watch animals be hunted, fight, and be killed, whether in the amphitheatre, or a private cock-fighting pit.
Animals were also labourers in the city, the countryside, and in the ranks of Rome’s legions across the Empire as beasts of burden and more.
One area that is sometimes overlooked is the use of animals for religious purposes. Animals were sacrificed to the gods on a daily basis for a variety of reasons, and were often specifically bred for this purpose. As examples, only the whitest of doves might have been offered to Venus, Goddess of Love, or the blackest of sheep to chthonic gods such as Dis.
Animals were also used as ornaments in the Roman world, especially in the homes and villas of the rich and powerful. The emperors Domitian and Caracalla are both said to have had pet lions that followed them around, and some wealthy Romans even had elephants, the most exotic symbol of Roman power, to transport them to dinner parties.
What the valet slave would do with that, I don’t know!
What seems apparent is that exotic animals were as much a show of Roman wealth and power as the most expensive jewels, and some rich Romans had gardens filled with various exotic animals – a sort of ancient equivalent to a nineteenth-century menagerie.
Included in the long list of animals that appeared in the amphitheatres or homes of the Roman world were parrots, ostriches, monkeys, lions, leopards, lynxes, tigers, elephants, rhinos from Asia and Africa, and more.
But we’re here to discuss animals as pets, specifically. In doing so, we might expect the usual array of animals we’re familiar with today, but, as ever, the Romans have put a twist on things for us. For instance, some children were said to have had pet goats or deer who were sometimes hooked up to little wagons or carts to pull them around.
We’ll go through a few of the animals that were said to have been kept as pets in ancient Rome.
Snakes. Let’s just get this one out of the way now. Yes. The Romans had pet snakes. In fact, the idea of a household with a resident snake is quite ancient.
In the ancient world, snakes were not only useful in destroying vermin such as mice and rats. They were also sacred, and strongly associated with healing. Think of the god Asclepius who is often pictured with a snake around a staff, that symbol which has been adopted by the medical profession.
In ancient Greece, many households had a snake which acted as a sort of household guardian. In fact, in certain parts of the Mediterranean to this day, it is considered bad luck to kill a snake.
In ancient Rome, emperors had sent to Epidaurus and the Sanctuary of Asclepius there for some of the sacred snakes used in healing, and these were kept on Tiber Island. The emperors Tiberius, Nero, and Elagabalus all kept snakes.
Now, whether or not the residents of Suburan tenement blocks kept snakes, I’m not sure. One hears of people with pet snakes today, so I imagine the idea is not so far-fetched.